Tafsir Ibn Kathir — Al-'Ankabut 29:1 – Ar-Rum 30:60

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الم - أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ - وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ - أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ سَاءَ مَا يَحْكُمُونَ (1. Alif Lam Mim.)(2. Do people think that they will be left alone because they say: "We believe," and will not be tested.)(3. And We indeed tested those who were before them so that Allah will indeed know those who are true, and He will know those who are liars.)(4. Or think those who do evil deeds that they can outstrip Us? Evil is that which they judge!) The Believers are tested so that it may be known Who is Sincere and Who is Lying In the beginning of the Tafsir of Surat Al-Baqarah, we discussed the letters which appear at the beginning of some Surahs. أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ (Do people think that they will be left alone because they say: "We believe," and will not be tested.) This is a rebuke in the form of a question, meaning that Allah will inevitably test His believing servants according to their level of faith, as it recorded in the authentic Hadith: أَشَدُّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ، ثُمَّ الصَّالِحُونَ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ، يُبْتَلَى الرَّجُلُ عَلَى حَسَبِ دِينِهِ، فَإِنْ كَانَ فِي دِينِهِ صَلَابَةٌ زِيدَ لَهُ فِي الْبَلَاءِ (The people most severly tested are the Prophets, then the righteous, then the next best and the next best. A man will be tested in accordance with the degree of his religious commitment; the stonger his religious commitment, the stronger his test.) This Ayah is like the Ayah, أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ (Do you think that you will enter Paradise without Allah knowing those of you who fought (in His cause) and knowing those who are the patient?)(3:142) There is a similar Ayah in Surat At-Tawbah. And Allah says: أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ ۖ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ (Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allah?" Yes! Certainly, the help of Allah is near!)(2:214) Allah says here: وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ (And We indeed tested those who were before them so that Allah will know those who are true, and will know those who are liars.) meaning, He will make know which are sincere in their claim to be believers from those who are lying. Allah, may He be glorified and exalted, knows what has happened in the past and what is yet to come, and He knows how that which will not happen would have happened if it were to happen. All the Imams of Ahlus-Sunnah wal-Jama'ah are agreed on this. This is the view of Ibn 'Abbas and others concerning phrases such as the Ayah, إِلَّا لِنَعْلَمَ (only that We know)(2:143). Meaning, only to see – because seeing has to do with what is there, but knowledge is broader than seeing, since it includes what is not present as well as what is. The Evildoers cannot escape from Allah Allah said: أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ سَاءَ مَا يَحْكُمُونَ (Or think those who do evil deeds that they can outstrip Us? Evil is that which they judge!) means, those who are not believers should not think that they will escape such trials and tests, for ahead of them lies a greater and more severe punishment. Allah says: أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ (Or think those who do evil deeds that they can outstrip Us) meaning, "escape" from Us. سَاءَ مَا يَحْكُمُونَ (Evil is that which they judge!) what they think is evil.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الم - أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ - وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ - أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ سَاءَ مَا يَحْكُمُونَ (1. Alif Lam Mim.)(2. Do people think that they will be left alone because they say: "We believe," and will not be tested.)(3. And We indeed tested those who were before them so that Allah will indeed know those who are true, and He will know those who are liars.)(4. Or think those who do evil deeds that they can outstrip Us? Evil is that which they judge!) The Believers are tested so that it may be known Who is Sincere and Who is Lying In the beginning of the Tafsir of Surat Al-Baqarah, we discussed the letters which appear at the beginning of some Surahs. أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ (Do people think that they will be left alone because they say: "We believe," and will not be tested.) This is a rebuke in the form of a question, meaning that Allah will inevitably test His believing servants according to their level of faith, as it recorded in the authentic Hadith: أَشَدُّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ، ثُمَّ الصَّالِحُونَ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ، يُبْتَلَى الرَّجُلُ عَلَى حَسَبِ دِينِهِ، فَإِنْ كَانَ فِي دِينِهِ صَلَابَةٌ زِيدَ لَهُ فِي الْبَلَاءِ (The people most severly tested are the Prophets, then the righteous, then the next best and the next best. A man will be tested in accordance with the degree of his religious commitment; the stonger his religious commitment, the stronger his test.) This Ayah is like the Ayah, أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ (Do you think that you will enter Paradise without Allah knowing those of you who fought (in His cause) and knowing those who are the patient?)(3:142) There is a similar Ayah in Surat At-Tawbah. And Allah says: أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ ۖ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ (Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allah?" Yes! Certainly, the help of Allah is near!)(2:214) Allah says here: وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ (And We indeed tested those who were before them so that Allah will know those who are true, and will know those who are liars.) meaning, He will make know which are sincere in their claim to be believers from those who are lying. Allah, may He be glorified and exalted, knows what has happened in the past and what is yet to come, and He knows how that which will not happen would have happened if it were to happen. All the Imams of Ahlus-Sunnah wal-Jama'ah are agreed on this. This is the view of Ibn 'Abbas and others concerning phrases such as the Ayah, إِلَّا لِنَعْلَمَ (only that We know)(2:143). Meaning, only to see – because seeing has to do with what is there, but knowledge is broader than seeing, since it includes what is not present as well as what is. The Evildoers cannot escape from Allah Allah said: أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ سَاءَ مَا يَحْكُمُونَ (Or think those who do evil deeds that they can outstrip Us? Evil is that which they judge!) means, those who are not believers should not think that they will escape such trials and tests, for ahead of them lies a greater and more severe punishment. Allah says: أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ (Or think those who do evil deeds that they can outstrip Us) meaning, "escape" from Us. سَاءَ مَا يَحْكُمُونَ (Evil is that which they judge!) what they think is evil.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الم - أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ - وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ - أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ سَاءَ مَا يَحْكُمُونَ (1. Alif Lam Mim.)(2. Do people think that they will be left alone because they say: "We believe," and will not be tested.)(3. And We indeed tested those who were before them so that Allah will indeed know those who are true, and He will know those who are liars.)(4. Or think those who do evil deeds that they can outstrip Us? Evil is that which they judge!) The Believers are tested so that it may be known Who is Sincere and Who is Lying In the beginning of the Tafsir of Surat Al-Baqarah, we discussed the letters which appear at the beginning of some Surahs. أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ (Do people think that they will be left alone because they say: "We believe," and will not be tested.) This is a rebuke in the form of a question, meaning that Allah will inevitably test His believing servants according to their level of faith, as it recorded in the authentic Hadith: أَشَدُّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ، ثُمَّ الصَّالِحُونَ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ، يُبْتَلَى الرَّجُلُ عَلَى حَسَبِ دِينِهِ، فَإِنْ كَانَ فِي دِينِهِ صَلَابَةٌ زِيدَ لَهُ فِي الْبَلَاءِ (The people most severly tested are the Prophets, then the righteous, then the next best and the next best. A man will be tested in accordance with the degree of his religious commitment; the stonger his religious commitment, the stronger his test.) This Ayah is like the Ayah, أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ (Do you think that you will enter Paradise without Allah knowing those of you who fought (in His cause) and knowing those who are the patient?)(3:142) There is a similar Ayah in Surat At-Tawbah. And Allah says: أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ ۖ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ (Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allah?" Yes! Certainly, the help of Allah is near!)(2:214) Allah says here: وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ (And We indeed tested those who were before them so that Allah will know those who are true, and will know those who are liars.) meaning, He will make know which are sincere in their claim to be believers from those who are lying. Allah, may He be glorified and exalted, knows what has happened in the past and what is yet to come, and He knows how that which will not happen would have happened if it were to happen. All the Imams of Ahlus-Sunnah wal-Jama'ah are agreed on this. This is the view of Ibn 'Abbas and others concerning phrases such as the Ayah, إِلَّا لِنَعْلَمَ (only that We know)(2:143). Meaning, only to see – because seeing has to do with what is there, but knowledge is broader than seeing, since it includes what is not present as well as what is. The Evildoers cannot escape from Allah Allah said: أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ سَاءَ مَا يَحْكُمُونَ (Or think those who do evil deeds that they can outstrip Us? Evil is that which they judge!) means, those who are not believers should not think that they will escape such trials and tests, for ahead of them lies a greater and more severe punishment. Allah says: أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ (Or think those who do evil deeds that they can outstrip Us) meaning, "escape" from Us. سَاءَ مَا يَحْكُمُونَ (Evil is that which they judge!) what they think is evil.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الم - أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ - وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ - أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ سَاءَ مَا يَحْكُمُونَ (1. Alif Lam Mim.)(2. Do people think that they will be left alone because they say: "We believe," and will not be tested.)(3. And We indeed tested those who were before them so that Allah will indeed know those who are true, and He will know those who are liars.)(4. Or think those who do evil deeds that they can outstrip Us? Evil is that which they judge!) The Believers are tested so that it may be known Who is Sincere and Who is Lying In the beginning of the Tafsir of Surat Al-Baqarah, we discussed the letters which appear at the beginning of some Surahs. أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ (Do people think that they will be left alone because they say: "We believe," and will not be tested.) This is a rebuke in the form of a question, meaning that Allah will inevitably test His believing servants according to their level of faith, as it recorded in the authentic Hadith: أَشَدُّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ، ثُمَّ الصَّالِحُونَ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ، يُبْتَلَى الرَّجُلُ عَلَى حَسَبِ دِينِهِ، فَإِنْ كَانَ فِي دِينِهِ صَلَابَةٌ زِيدَ لَهُ فِي الْبَلَاءِ (The people most severly tested are the Prophets, then the righteous, then the next best and the next best. A man will be tested in accordance with the degree of his religious commitment; the stonger his religious commitment, the stronger his test.) This Ayah is like the Ayah, أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ (Do you think that you will enter Paradise without Allah knowing those of you who fought (in His cause) and knowing those who are the patient?)(3:142) There is a similar Ayah in Surat At-Tawbah. And Allah says: أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ ۖ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ (Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allah?" Yes! Certainly, the help of Allah is near!)(2:214) Allah says here: وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ (And We indeed tested those who were before them so that Allah will know those who are true, and will know those who are liars.) meaning, He will make know which are sincere in their claim to be believers from those who are lying. Allah, may He be glorified and exalted, knows what has happened in the past and what is yet to come, and He knows how that which will not happen would have happened if it were to happen. All the Imams of Ahlus-Sunnah wal-Jama'ah are agreed on this. This is the view of Ibn 'Abbas and others concerning phrases such as the Ayah, إِلَّا لِنَعْلَمَ (only that We know)(2:143). Meaning, only to see – because seeing has to do with what is there, but knowledge is broader than seeing, since it includes what is not present as well as what is. The Evildoers cannot escape from Allah Allah said: أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ سَاءَ مَا يَحْكُمُونَ (Or think those who do evil deeds that they can outstrip Us? Evil is that which they judge!) means, those who are not believers should not think that they will escape such trials and tests, for ahead of them lies a greater and more severe punishment. Allah says: أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ (Or think those who do evil deeds that they can outstrip Us) meaning, "escape" from Us. سَاءَ مَا يَحْكُمُونَ (Evil is that which they judge!) what they think is evil.

Whoever hopes in meeting with Allah, then Allah's term is surely coming, and He is the All-Hearer, the All-Knower (5)And whosoever strives, he strives only for himself. Verily, Allah stands not in need of any of the creatures (6)Those who believe, and do righteous good deeds, surely, We shall expiate from them their evil deeds and We shall indeed reward them according to the best of that which they used to do (7) Allah will fulfill the Hopes of the Righteous Allah's saying; مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ (Whoever hopes in meeting with Allah,) means, in the Hereafter, and does righteous deeds, and hopes for a great reward with Allah, then Allah will fulfill his hopes and reward him for his deeds in full. This will undoubtedly come to pass, for He is the One Who hears all supplications, He knows and understands the needs of all created beings. Allah says: مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ (Whoever hopes in meeting with Allah, then Allah's term is surely coming, and He is the All-Hearer, the All-Knower.) وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ ۚ (And whosoever strives, he strives only for himself.) This is like the Ayah, مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۖ (Whosoever does righteous good deed, it is for himself)(41:46). Whoever does a righteous deed, the benefit of that deed will come back to him, for Allah has no need of the deeds of His servants, and even if all of them were to be as pious as the most pious man among them, that would not add to His dominion in the slightest. Allah says: وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ ۚ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِينَ (And whosoever strives, he strives only for himself. Verily, Allah stands not in need of any of the creatures.) Then Allah tells us that even though He has no need of His creatures, He is kind and generous to them. He will still give to those who believe and do righteous deeds the best of rewards, which is that He will expiate for them their bad deeds, and will reward them according to the best deeds that they did. He will accept the fewest good deeds and in return for one good deed will give anything between ten rewards and seven hundred, but for every bad deed, He will give only one evil merit, or even that He may overlook and forgive. This is like the Ayah, إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا (Surely, Allah wrongs not even the weight of a speck of dust, but if there is any good, He doubles it, and gives from Him a great reward.)(4:40). And He says here: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِي كَانُوا يَعْمَلُونَ (Those who believe, and do righteous good deeds, surely, We shall expiate from them their evil deeds and We shall indeed reward them according to the best of that which they used to do.)

Whoever hopes in meeting with Allah, then Allah's term is surely coming, and He is the All-Hearer, the All-Knower (5)And whosoever strives, he strives only for himself. Verily, Allah stands not in need of any of the creatures (6)Those who believe, and do righteous good deeds, surely, We shall expiate from them their evil deeds and We shall indeed reward them according to the best of that which they used to do (7) Allah will fulfill the Hopes of the Righteous Allah's saying; مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ (Whoever hopes in meeting with Allah,) means, in the Hereafter, and does righteous deeds, and hopes for a great reward with Allah, then Allah will fulfill his hopes and reward him for his deeds in full. This will undoubtedly come to pass, for He is the One Who hears all supplications, He knows and understands the needs of all created beings. Allah says: مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ (Whoever hopes in meeting with Allah, then Allah's term is surely coming, and He is the All-Hearer, the All-Knower.) وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ ۚ (And whosoever strives, he strives only for himself.) This is like the Ayah, مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۖ (Whosoever does righteous good deed, it is for himself)(41:46). Whoever does a righteous deed, the benefit of that deed will come back to him, for Allah has no need of the deeds of His servants, and even if all of them were to be as pious as the most pious man among them, that would not add to His dominion in the slightest. Allah says: وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ ۚ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِينَ (And whosoever strives, he strives only for himself. Verily, Allah stands not in need of any of the creatures.) Then Allah tells us that even though He has no need of His creatures, He is kind and generous to them. He will still give to those who believe and do righteous deeds the best of rewards, which is that He will expiate for them their bad deeds, and will reward them according to the best deeds that they did. He will accept the fewest good deeds and in return for one good deed will give anything between ten rewards and seven hundred, but for every bad deed, He will give only one evil merit, or even that He may overlook and forgive. This is like the Ayah, إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا (Surely, Allah wrongs not even the weight of a speck of dust, but if there is any good, He doubles it, and gives from Him a great reward.)(4:40). And He says here: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِي كَانُوا يَعْمَلُونَ (Those who believe, and do righteous good deeds, surely, We shall expiate from them their evil deeds and We shall indeed reward them according to the best of that which they used to do.)

Whoever hopes in meeting with Allah, then Allah's term is surely coming, and He is the All-Hearer, the All-Knower (5)And whosoever strives, he strives only for himself. Verily, Allah stands not in need of any of the creatures (6)Those who believe, and do righteous good deeds, surely, We shall expiate from them their evil deeds and We shall indeed reward them according to the best of that which they used to do (7) Allah will fulfill the Hopes of the Righteous Allah's saying; مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ (Whoever hopes in meeting with Allah,) means, in the Hereafter, and does righteous deeds, and hopes for a great reward with Allah, then Allah will fulfill his hopes and reward him for his deeds in full. This will undoubtedly come to pass, for He is the One Who hears all supplications, He knows and understands the needs of all created beings. Allah says: مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ (Whoever hopes in meeting with Allah, then Allah's term is surely coming, and He is the All-Hearer, the All-Knower.) وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ ۚ (And whosoever strives, he strives only for himself.) This is like the Ayah, مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۖ (Whosoever does righteous good deed, it is for himself)(41:46). Whoever does a righteous deed, the benefit of that deed will come back to him, for Allah has no need of the deeds of His servants, and even if all of them were to be as pious as the most pious man among them, that would not add to His dominion in the slightest. Allah says: وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ ۚ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِينَ (And whosoever strives, he strives only for himself. Verily, Allah stands not in need of any of the creatures.) Then Allah tells us that even though He has no need of His creatures, He is kind and generous to them. He will still give to those who believe and do righteous deeds the best of rewards, which is that He will expiate for them their bad deeds, and will reward them according to the best deeds that they did. He will accept the fewest good deeds and in return for one good deed will give anything between ten rewards and seven hundred, but for every bad deed, He will give only one evil merit, or even that He may overlook and forgive. This is like the Ayah, إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا (Surely, Allah wrongs not even the weight of a speck of dust, but if there is any good, He doubles it, and gives from Him a great reward.)(4:40). And He says here: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِي كَانُوا يَعْمَلُونَ (Those who believe, and do righteous good deeds, surely, We shall expiate from them their evil deeds and We shall indeed reward them according to the best of that which they used to do.)

And We have enjoined on man to be dutiful to his parents; but if they strive to make you associate with Me, which you have no knowledge of, then obey them not. Unto Me is your return and I shall tell you what you used to do (8)And for those who believe and do righteous deeds, surely, We shall admit them among the righteous (9) The Command to be Good and Dutiful to Parents Allah commands His servants to be dutiful to parents, after urging them to adhere to belief in His Tawhid, because a person's parents are the cause of his existence. So he must treat them with the utmost kindness and respect, his father for spending on him and his mother because of her compassion for him. Allah says: وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا - وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا (And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them, but address them in terms of honor. And lower unto them the wing of submission and humility through mercy, and say: "My Lord! Bestow on them Your mercy as they did bring me up when I was young.")(17:23-24) Although Allah orders us to show kindness, mercy and respect towards them in return for their previous kindness, He says: وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۚ (but if they strive to make associate with Me, which you have no knowledge of, then obey them not.) meaning, if they are idolators, and they try to make you follow them in their religion, then beware of them, and do not obey them in that, for you will be brought back to Me on the Day of Resurrection, and Allah will reward you for your kindness towards them and your patience in adhering to your religion. It is Allah Who will gather you with the group of the righteous, not with the group of your parents, even though you were the closest of people to them in the world. For a person will be gathered on the Day of Resurrection with those whom he loves, meaning, religious love. Allah says: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُدْخِلَنَّهُمْ فِي الصَّالِحِينَ (And for those who believe and do righteous good deeds, surely, We shall make them enter with the righteous.) In his Tafsir of this Ayah, At-Tirmidhi recorded that Sa'd said: "Four Ayat were revealed concerning me – and he told his story. He said: "Umm Sa'd said: 'Did Allah not command you to honor your parents? By Allah, I will not eat or drink anything until I die or you renounce Islam.' When they wanted to feed her, they would force her mouth open. Then this Ayah was revealed: وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا ۖ وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۚ (And We have enjoined on man to be dutiful to his parents; but if they strive to make you associate with Me, of which you have no knowledge, then obey them not.)" This Hadith was also recorded by Imam Ahmad, Muslim, Abu Dawud and An-Nasa'i. At-Tirmidhi said, "Hasan Sahih.

And We have enjoined on man to be dutiful to his parents; but if they strive to make you associate with Me, which you have no knowledge of, then obey them not. Unto Me is your return and I shall tell you what you used to do (8)And for those who believe and do righteous deeds, surely, We shall admit them among the righteous (9) The Command to be Good and Dutiful to Parents Allah commands His servants to be dutiful to parents, after urging them to adhere to belief in His Tawhid, because a person's parents are the cause of his existence. So he must treat them with the utmost kindness and respect, his father for spending on him and his mother because of her compassion for him. Allah says: وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا - وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا (And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them, but address them in terms of honor. And lower unto them the wing of submission and humility through mercy, and say: "My Lord! Bestow on them Your mercy as they did bring me up when I was young.")(17:23-24) Although Allah orders us to show kindness, mercy and respect towards them in return for their previous kindness, He says: وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۚ (but if they strive to make associate with Me, which you have no knowledge of, then obey them not.) meaning, if they are idolators, and they try to make you follow them in their religion, then beware of them, and do not obey them in that, for you will be brought back to Me on the Day of Resurrection, and Allah will reward you for your kindness towards them and your patience in adhering to your religion. It is Allah Who will gather you with the group of the righteous, not with the group of your parents, even though you were the closest of people to them in the world. For a person will be gathered on the Day of Resurrection with those whom he loves, meaning, religious love. Allah says: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُدْخِلَنَّهُمْ فِي الصَّالِحِينَ (And for those who believe and do righteous good deeds, surely, We shall make them enter with the righteous.) In his Tafsir of this Ayah, At-Tirmidhi recorded that Sa'd said: "Four Ayat were revealed concerning me – and he told his story. He said: "Umm Sa'd said: 'Did Allah not command you to honor your parents? By Allah, I will not eat or drink anything until I die or you renounce Islam.' When they wanted to feed her, they would force her mouth open. Then this Ayah was revealed: وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا ۖ وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۚ (And We have enjoined on man to be dutiful to his parents; but if they strive to make you associate with Me, of which you have no knowledge, then obey them not.)" This Hadith was also recorded by Imam Ahmad, Muslim, Abu Dawud and An-Nasa'i. At-Tirmidhi said, "Hasan Sahih.

Of mankind are some who say: "We believe in Allah." But if they are made to suffer for Allah, they consider the trial of mankind as Allah's punishment; and if victory comes from your Lord, they will say: "Verily, we were with you." Is not Allah Best Aware of what is in the breasts of the creatures (10)And indeed Allah knows those who believe, and verily, He knows the hypocrites (11) The Attitudes of the Hypocrites and the Ways in which Allah tests People Allah mentions the descriptions of the liars who falsely claim faith with their lips, while faith is not firm in their hearts. When a test or trial comes in this world, they think that this is a punishment from Allah, so they leave Islam. Allah says: وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ (Of mankind are some who say: "We believe in Allah." But if they are made to suffer for Allah, they consider the trial of mankind as Allah's punishment;) Ibn 'Abbas said, "Meaning that their trial is leaving Islam if they are made to suffer for Allah." This was also the view of others among the Salaf. This Ayah is like the Ayah, وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَىٰ وَجْهِهِ (And among mankind is he who worships Allah as it were upon the edge: if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face...) until: ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ (That is a straying far away)[22:11-12]. Then Allah says: وَلَئِنْ جَاءَ نَصْرٌ مِنْ رَبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ۚ (and if victory comes from your Lord, they will say: "Verily, we were with you.") meaning, "if victory comes from your Lord, O Muhammad, and there are spoils of war, these people will say to you, 'We were with you,' i.e., we are your brothers in faith." This is like the Ayat: الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِنْ كَانَ لَكُمْ فَتْحٌ مِنَ اللَّهِ قَالُوا أَلَمْ نَكُنْ مَعَكُمْ وَإِنْ كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُمْ مِنَ الْمُؤْمِنِينَ ۚ (Those who wait and watch about you; if you gain a victory from Allah, they say: "Were we not with you?" But if the disbelievers gain a success, they say (to them): "Did we not gain mastery over you and did we not protect you from the believers?")(4:141). فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِنْ عِنْدِهِ فَيُصْبِحُوا عَلَىٰ مَا أَسَرُّوا فِي أَنْفُسِهِمْ نَادِمِينَ (Perhaps Allah may bring a victory or a decision according to His will. Then they will become regretful for what they have been keeping as a secret in themselves)(5:52). And Allah tells us about them here: وَلَئِنْ جَاءَ نَصْرٌ مِنْ رَبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ۚ (and if victory comes from your Lord, they will say: "Verily, we were with you.") Then Allah says: أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ (Is not Allah Best Aware of what is in the breasts of the creatures?) meaning, 'does Allah not know best what is in their hearts and what they store secretly within themselves, even though outwardly they may appear to be in agreement with you?' وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَلَيَعْلَمَنَّ الْمُنَافِقِينَ (And indeed Allah knows those who believe, and verily He knows the hypocrites.) Allah will test the people with calamities and with times of ease, so that He may distinguish the believers from the hypocrites, to see who will obey Allah both in times of hardship and of ease, and who will obey Him only when things are going in accordance with their desires. As Allah says: وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ الْمُجَاهِدِينَ مِنْكُمْ وَالصَّابِرِينَ وَنَبْلُوَ أَخْبَارَكُمْ (And surely, We shall try you till We test those who strive hard and the patient, and We shall test your facts.)(47:31) After the battle of Uhud, with its trials and tribulations for the Muslims, Allah said: مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنْتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ ۗ (Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good...)(3:179)

Of mankind are some who say: "We believe in Allah." But if they are made to suffer for Allah, they consider the trial of mankind as Allah's punishment; and if victory comes from your Lord, they will say: "Verily, we were with you." Is not Allah Best Aware of what is in the breasts of the creatures (10)And indeed Allah knows those who believe, and verily, He knows the hypocrites (11) The Attitudes of the Hypocrites and the Ways in which Allah tests People Allah mentions the descriptions of the liars who falsely claim faith with their lips, while faith is not firm in their hearts. When a test or trial comes in this world, they think that this is a punishment from Allah, so they leave Islam. Allah says: وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ (Of mankind are some who say: "We believe in Allah." But if they are made to suffer for Allah, they consider the trial of mankind as Allah's punishment;) Ibn 'Abbas said, "Meaning that their trial is leaving Islam if they are made to suffer for Allah." This was also the view of others among the Salaf. This Ayah is like the Ayah, وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَىٰ وَجْهِهِ (And among mankind is he who worships Allah as it were upon the edge: if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face...) until: ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ (That is a straying far away)[22:11-12]. Then Allah says: وَلَئِنْ جَاءَ نَصْرٌ مِنْ رَبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ۚ (and if victory comes from your Lord, they will say: "Verily, we were with you.") meaning, "if victory comes from your Lord, O Muhammad, and there are spoils of war, these people will say to you, 'We were with you,' i.e., we are your brothers in faith." This is like the Ayat: الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِنْ كَانَ لَكُمْ فَتْحٌ مِنَ اللَّهِ قَالُوا أَلَمْ نَكُنْ مَعَكُمْ وَإِنْ كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُمْ مِنَ الْمُؤْمِنِينَ ۚ (Those who wait and watch about you; if you gain a victory from Allah, they say: "Were we not with you?" But if the disbelievers gain a success, they say (to them): "Did we not gain mastery over you and did we not protect you from the believers?")(4:141). فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِنْ عِنْدِهِ فَيُصْبِحُوا عَلَىٰ مَا أَسَرُّوا فِي أَنْفُسِهِمْ نَادِمِينَ (Perhaps Allah may bring a victory or a decision according to His will. Then they will become regretful for what they have been keeping as a secret in themselves)(5:52). And Allah tells us about them here: وَلَئِنْ جَاءَ نَصْرٌ مِنْ رَبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ۚ (and if victory comes from your Lord, they will say: "Verily, we were with you.") Then Allah says: أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ (Is not Allah Best Aware of what is in the breasts of the creatures?) meaning, 'does Allah not know best what is in their hearts and what they store secretly within themselves, even though outwardly they may appear to be in agreement with you?' وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَلَيَعْلَمَنَّ الْمُنَافِقِينَ (And indeed Allah knows those who believe, and verily He knows the hypocrites.) Allah will test the people with calamities and with times of ease, so that He may distinguish the believers from the hypocrites, to see who will obey Allah both in times of hardship and of ease, and who will obey Him only when things are going in accordance with their desires. As Allah says: وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ الْمُجَاهِدِينَ مِنْكُمْ وَالصَّابِرِينَ وَنَبْلُوَ أَخْبَارَكُمْ (And surely, We shall try you till We test those who strive hard and the patient, and We shall test your facts.)(47:31) After the battle of Uhud, with its trials and tribulations for the Muslims, Allah said: مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنْتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ ۗ (Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good...)(3:179)

And those who disbelieve say to those who believe: "Follow our way and let us bear your sins." Never will they bear anything of their sins. Surely, they are liars (12)And verily, they shall bear their own loads, and other loads besides their own; and verily, they shall be questioned on the Day of Resurrection about that which they used to fabricate (13) The Arrogant Claim of the Disbelievers that They would carry the Sins of Others if They would return to Disbelief Allah tells us that the disbelievers of Quraysh said to those who believed and followed the truth: leave your religion, come back to our religion, and follow our way; وَلْنَحْمِلْ خَطَايَاكُمْ (and let us bear your sins.) meaning, 'if there is any sin on you, we will bear it and it will be our responsibility'. It is like a person saying: "Do this, and your sin will be on my shoulders." Allah says, proving this to be a lie: وَمَا هُمْ بِحَامِلِينَ مِنْ خَطَايَاهُمْ مِنْ شَيْءٍ ۖ إِنَّهُمْ لَكَاذِبُونَ (Never will they bear anything of their sins. Surely, they are liars.) in their claim that they will bear the sins of others, for no person will bear the sins of another. Allah says: وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (and if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin)(35:18). وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend (about his condition), though they shall be made to see one another)(70:10-11). وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ ۖ (And verily, they shall bear their own loads, and other loads besides their own.) Here Allah tells us that those who call others to disbelief and misguidance will, on the Day of Resurrection, bear their own sins and the sins of others, because of the people they misguided. Yet that will not detract from the burden of those other people in the slightest, as Allah says: لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ 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). In the Sahih, it says: مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ إِلَى يَوْمِ الْقِيَامَةِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا، وَمَنْ دَعَا إِلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِنَ الْإثْمِ مِثْلُ آثَامِ مَنِ اتَّبَعَهُ إِلَى يَوْمِ الْقِيَامَةِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ آثَامِهِمْ شَيْئًا (Whoever calls others to true guidance, will have a reward like that of those who follow him until the Day of Resurrection, without it detracting from their reward in the slightest. Whoever calls others to misguidance, will have a burden of sin like that of those who follow him until the Day of Resurrection, without it detracting from their burden in the slightest.) In the Sahih, it also says: مَا قُتِلَتْ نَفْسٌ ظُلْمًا إِلَّا كَانَ عَلَى ابْنِ آدَمَ الْأَوَّلِ كِفْلٌ مِنْ دَمِهَا، لِأَنَّهُ أَوَّلُ مَنْ سَنَّ الْقَتْلَ (No person is killed unlawfully, but a share of the guilt will be upon the first son of Adam, because he was the first one to initiate the idea of killing another.) وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ (and verily, they shall be questioned on the Day of Resurrection about that which they used to fabricate.) means, the lies they used to tell and the falsehood they used to fabricate. Ibn Abi Hatim recorded that Abu Umamah, may Allah be pleased with him, said that the Messenger of Allah ﷺ conveyed the Message with which he was sent, then he said: إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ اللهَ يَعْزِمُ يَوْمَ الْقِيَامَةِ فَيَقُولُ: وَعِزَّتِي وَجَلَالِي لَا يَجوزُنِي الْيَوْمَ ظُلْمٌ، ثُمَّ يُنَادِي مُنَادٍ فَيَقُولُ: أَيْنَ فُلَانُ بْنُ فُلَانٍ؟ فَيَأْتِي يَتْبَعُهُ مِنَ الْحَسَنَاتِ أَمْثَالَ الْجِبَالِ، فَيَشْخَصُ النَّاسُ إِلَيْهَا أَبْصَارَهُمْ، حَتَّى يَقُومَ بَيْنَ يَدَيِ الرَّحْمٰنِ عَزَّ وَجَلَّ، ثُمَّ يَأْمُرُ الْمُنَادِيَ فَيُنَادِي: مَنْ كَانَتْ لَهُ تِبَاعَةٌ أَوْ ظَلَامَةٌ عِنْدَ فُلَانِ بْنِ فُلَانٍ فَهَلُمَّ، فَيُقْبِلُونَ حَتَّى يَجْتَمِعُوا قِيَامًا بَيْنَ يَدَيِ الرَّحْمٰنِ، فَيَقُولُ الرَّحْمٰنُ: اقْضُوا عَنْ عَبْدِي، فَيَقُولُونَ: كَيْفَ نَقْضِي عَنْهُ؟ فَيَقُولُ: خُذُوا لَهُمْ مِنْ حَسَنَاتِهِ، فَلَا يَزَالُونَ يَأْخُذُونَ مِنْهَا حَتَّى لَا يَبْقَى مِنْهَا حَسَنَةٌ، وَقَدْ بَقِيَ مِنْ أَصْحَابِ الظَّلَامَاتِ، فَيَقُولُ: اقْضُوا عَنْ عَبْدِي، فَيَقُولُونَ: لَمْ يَبْقَ لَهُ حَسَنَةٌ، فَيَقُولُ: خُذُوا مِنْ سَيِّئَاتِهِمْ فَاحْمِلُوهَا عَلَيْهِ (Beware of injustice, for Allah will swear an oath of the Day of Resurrection and will say: "By My glory and majesty, no injustice will be overlooked today." Then a voice will call out, "Where is so-and-so the son of so-and-so?" He will be brought forth, followed by his good deeds which appear like mountains while the people are gazing at them in wonder, until he is standing before the Most Merciful. Then the caller will be commanded to say: "Whoever is owed anything by so-and-so the son of so-and-so, or has been wronged by him, let him come forth." So they will come forth and gather before the Most Merciful, then the Most Merciful will say: "Settle the matter for My servant." They will say, "How can we settle the matter?" He will say, "Take from his good deeds and give it to them." They will keep taking from his good deeds until there is nothing left, and there will still people with scores to be settled. Allah will say, "Settle the matter for My servant." They will say, "He does not have even one good deed left." Allah will say, "Take from their evil deeds and give them to him.") Then the Prophet ﷺ quoted this Ayah: وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ ۖ وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ (And verily, they shall bear their own loads, and other loads besides their own; and verily, they shall be questioned on the Day of Resurrection about that which they used to fabricate.) There is a corroborating report in the Sahih with a different chain of narration: إِنَّ الرَّجُلَ لَيَأْتِي يَوْمَ الْقِيَامَةِ بِحَسَنَاتٍ أَمْثَالِ الْجِبَالِ وَقَدْ ظَلَمَ هَذَا، وَأَخَذَ مَالَ هَذَا، وَأَخَذَ مِنْ عِرْضِ هَذَا، فَيَأْخُذُ هَذَا مِنْ حَسَنَاتِهِ، وَهَذَا مِنْ حَسَنَاتِهِ، فَإِذَا لَمْ تَبْقَ لَهُ حَسَنَةٌ، أُخِذَ مِنْ سَيِّئَاتِهِمْ فَطُرِحَ عَلَيْهِ (A man will come on the Day of Resurrection with good deeds like mountains, but he had wronged this one, taken the wealth of that one and slandered the honor of another. So each of them will take from his good deeds. And if there is nothing left of his good deeds, it will be taken from their evil and placed on him.)

And those who disbelieve say to those who believe: "Follow our way and let us bear your sins." Never will they bear anything of their sins. Surely, they are liars (12)And verily, they shall bear their own loads, and other loads besides their own; and verily, they shall be questioned on the Day of Resurrection about that which they used to fabricate (13) The Arrogant Claim of the Disbelievers that They would carry the Sins of Others if They would return to Disbelief Allah tells us that the disbelievers of Quraysh said to those who believed and followed the truth: leave your religion, come back to our religion, and follow our way; وَلْنَحْمِلْ خَطَايَاكُمْ (and let us bear your sins.) meaning, 'if there is any sin on you, we will bear it and it will be our responsibility'. It is like a person saying: "Do this, and your sin will be on my shoulders." Allah says, proving this to be a lie: وَمَا هُمْ بِحَامِلِينَ مِنْ خَطَايَاهُمْ مِنْ شَيْءٍ ۖ إِنَّهُمْ لَكَاذِبُونَ (Never will they bear anything of their sins. Surely, they are liars.) in their claim that they will bear the sins of others, for no person will bear the sins of another. Allah says: وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (and if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin)(35:18). وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend (about his condition), though they shall be made to see one another)(70:10-11). وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ ۖ (And verily, they shall bear their own loads, and other loads besides their own.) Here Allah tells us that those who call others to disbelief and misguidance will, on the Day of Resurrection, bear their own sins and the sins of others, because of the people they misguided. Yet that will not detract from the burden of those other people in the slightest, as Allah says: لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ 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). In the Sahih, it says: مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ إِلَى يَوْمِ الْقِيَامَةِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا، وَمَنْ دَعَا إِلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِنَ الْإثْمِ مِثْلُ آثَامِ مَنِ اتَّبَعَهُ إِلَى يَوْمِ الْقِيَامَةِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ آثَامِهِمْ شَيْئًا (Whoever calls others to true guidance, will have a reward like that of those who follow him until the Day of Resurrection, without it detracting from their reward in the slightest. Whoever calls others to misguidance, will have a burden of sin like that of those who follow him until the Day of Resurrection, without it detracting from their burden in the slightest.) In the Sahih, it also says: مَا قُتِلَتْ نَفْسٌ ظُلْمًا إِلَّا كَانَ عَلَى ابْنِ آدَمَ الْأَوَّلِ كِفْلٌ مِنْ دَمِهَا، لِأَنَّهُ أَوَّلُ مَنْ سَنَّ الْقَتْلَ (No person is killed unlawfully, but a share of the guilt will be upon the first son of Adam, because he was the first one to initiate the idea of killing another.) وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ (and verily, they shall be questioned on the Day of Resurrection about that which they used to fabricate.) means, the lies they used to tell and the falsehood they used to fabricate. Ibn Abi Hatim recorded that Abu Umamah, may Allah be pleased with him, said that the Messenger of Allah ﷺ conveyed the Message with which he was sent, then he said: إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ اللهَ يَعْزِمُ يَوْمَ الْقِيَامَةِ فَيَقُولُ: وَعِزَّتِي وَجَلَالِي لَا يَجوزُنِي الْيَوْمَ ظُلْمٌ، ثُمَّ يُنَادِي مُنَادٍ فَيَقُولُ: أَيْنَ فُلَانُ بْنُ فُلَانٍ؟ فَيَأْتِي يَتْبَعُهُ مِنَ الْحَسَنَاتِ أَمْثَالَ الْجِبَالِ، فَيَشْخَصُ النَّاسُ إِلَيْهَا أَبْصَارَهُمْ، حَتَّى يَقُومَ بَيْنَ يَدَيِ الرَّحْمٰنِ عَزَّ وَجَلَّ، ثُمَّ يَأْمُرُ الْمُنَادِيَ فَيُنَادِي: مَنْ كَانَتْ لَهُ تِبَاعَةٌ أَوْ ظَلَامَةٌ عِنْدَ فُلَانِ بْنِ فُلَانٍ فَهَلُمَّ، فَيُقْبِلُونَ حَتَّى يَجْتَمِعُوا قِيَامًا بَيْنَ يَدَيِ الرَّحْمٰنِ، فَيَقُولُ الرَّحْمٰنُ: اقْضُوا عَنْ عَبْدِي، فَيَقُولُونَ: كَيْفَ نَقْضِي عَنْهُ؟ فَيَقُولُ: خُذُوا لَهُمْ مِنْ حَسَنَاتِهِ، فَلَا يَزَالُونَ يَأْخُذُونَ مِنْهَا حَتَّى لَا يَبْقَى مِنْهَا حَسَنَةٌ، وَقَدْ بَقِيَ مِنْ أَصْحَابِ الظَّلَامَاتِ، فَيَقُولُ: اقْضُوا عَنْ عَبْدِي، فَيَقُولُونَ: لَمْ يَبْقَ لَهُ حَسَنَةٌ، فَيَقُولُ: خُذُوا مِنْ سَيِّئَاتِهِمْ فَاحْمِلُوهَا عَلَيْهِ (Beware of injustice, for Allah will swear an oath of the Day of Resurrection and will say: "By My glory and majesty, no injustice will be overlooked today." Then a voice will call out, "Where is so-and-so the son of so-and-so?" He will be brought forth, followed by his good deeds which appear like mountains while the people are gazing at them in wonder, until he is standing before the Most Merciful. Then the caller will be commanded to say: "Whoever is owed anything by so-and-so the son of so-and-so, or has been wronged by him, let him come forth." So they will come forth and gather before the Most Merciful, then the Most Merciful will say: "Settle the matter for My servant." They will say, "How can we settle the matter?" He will say, "Take from his good deeds and give it to them." They will keep taking from his good deeds until there is nothing left, and there will still people with scores to be settled. Allah will say, "Settle the matter for My servant." They will say, "He does not have even one good deed left." Allah will say, "Take from their evil deeds and give them to him.") Then the Prophet ﷺ quoted this Ayah: وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ ۖ وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ (And verily, they shall bear their own loads, and other loads besides their own; and verily, they shall be questioned on the Day of Resurrection about that which they used to fabricate.) There is a corroborating report in the Sahih with a different chain of narration: إِنَّ الرَّجُلَ لَيَأْتِي يَوْمَ الْقِيَامَةِ بِحَسَنَاتٍ أَمْثَالِ الْجِبَالِ وَقَدْ ظَلَمَ هَذَا، وَأَخَذَ مَالَ هَذَا، وَأَخَذَ مِنْ عِرْضِ هَذَا، فَيَأْخُذُ هَذَا مِنْ حَسَنَاتِهِ، وَهَذَا مِنْ حَسَنَاتِهِ، فَإِذَا لَمْ تَبْقَ لَهُ حَسَنَةٌ، أُخِذَ مِنْ سَيِّئَاتِهِمْ فَطُرِحَ عَلَيْهِ (A man will come on the Day of Resurrection with good deeds like mountains, but he had wronged this one, taken the wealth of that one and slandered the honor of another. So each of them will take from his good deeds. And if there is nothing left of his good deeds, it will be taken from their evil and placed on him.)

And indeed We sent Nuh to his people, and he stayed among them a thousand years less fifty years; so the Deluge overtook them while they were wrongdoers (14)Then We saved him and the Companions of the Boat, and made it an Ayah for all people (15) Nuh and His People Here Allah consoles His servant and Messenger Muhammad ﷺ by telling him that Nuh, peace be upon him, stayed among his people for this long period of time, calling them night and day, in secret and openly, but in spite of all that they still persisted in their aversion to the truth, turning away from it and disbelieving in him. Only a few of them believed with him. Allah says: فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ (and he stayed among them a thousand years less fifty years; and the Deluge overtook them while they were wrongdoers.) meaning, 'after this long period of time, when the Message and the warning had been of no avail, so, O Muhammad, do not feel sorry because of those among your people who disbelieve in you, and do not grieve for them, for Allah guides whomsoever He wills and leaves astray whomsoever He wills. The matter rests with Him and all things will return to Him.' إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ - وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ (Truly, those, against whom the Word of your Lord has been justified, will not believe. Even if every sign should come to them)(10:96-97). Know that Allah will help you and support you and cause you to prevail, and He will defeat and humiliate your enemies, and make them the lowest of the low. It was recorded that Ibn 'Abbas said: "Nuh received his mission when he was forty years old, and he stayed among his people for a thousand years less fifty; after the Flood he lived for sixty years until people had increased and spread." فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ (Then We saved him and the Companions of the Boat,) means, those who believed in Nuh, peace be upon him. We have already discussed this in detail in Surah Hud, and there is no need to repeat it here. وَجَعَلْنَاهَا آيَةً لِلْعَالَمِينَ (and made it (the ship) an Ayah for all people.) means, 'We caused that ship to remain,' whether in itself, as Qatadah said, that it remained until the beginning of Islam, on Mount Judi, or whether the concept of sailing in ships was left as a reminder to mankind of how Allah had saved them from the Flood. This is like the Ayat: وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride) until: وَمَتَاعًا إِلَىٰ حِينٍ (and as an enjoyment for a while)(36:41-42-44). إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (Verily, when the water rose beyond its limits, We carried you in the ship. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) And Allah says here: فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِلْعَالَمِينَ (Then We saved him and the Companions of the Boat, and made it an Ayah for all people.) This is a shift from referring to one specific ship to speaking about ships in general. A similar shift from specific to general is to be seen in the Ayat: وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ ۖ (And indeed We have adorned the nearest heaven with lamps, and We have made such lamps missiles to drive away the Shayatin (devils))(67:5). meaning, 'We have made these lamps missiles, but the lamps which are used as missiles are not the same lamps as are used to adorn the heaven.' And Allah says: وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ - ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ (And indeed We created man out of an extract of clay. Thereafter We made him a Nutfah in a safe lodging.)(23:12-13). There are many other similar examples.

And indeed We sent Nuh to his people, and he stayed among them a thousand years less fifty years; so the Deluge overtook them while they were wrongdoers (14)Then We saved him and the Companions of the Boat, and made it an Ayah for all people (15) Nuh and His People Here Allah consoles His servant and Messenger Muhammad ﷺ by telling him that Nuh, peace be upon him, stayed among his people for this long period of time, calling them night and day, in secret and openly, but in spite of all that they still persisted in their aversion to the truth, turning away from it and disbelieving in him. Only a few of them believed with him. Allah says: فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ (and he stayed among them a thousand years less fifty years; and the Deluge overtook them while they were wrongdoers.) meaning, 'after this long period of time, when the Message and the warning had been of no avail, so, O Muhammad, do not feel sorry because of those among your people who disbelieve in you, and do not grieve for them, for Allah guides whomsoever He wills and leaves astray whomsoever He wills. The matter rests with Him and all things will return to Him.' إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ - وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ (Truly, those, against whom the Word of your Lord has been justified, will not believe. Even if every sign should come to them)(10:96-97). Know that Allah will help you and support you and cause you to prevail, and He will defeat and humiliate your enemies, and make them the lowest of the low. It was recorded that Ibn 'Abbas said: "Nuh received his mission when he was forty years old, and he stayed among his people for a thousand years less fifty; after the Flood he lived for sixty years until people had increased and spread." فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ (Then We saved him and the Companions of the Boat,) means, those who believed in Nuh, peace be upon him. We have already discussed this in detail in Surah Hud, and there is no need to repeat it here. وَجَعَلْنَاهَا آيَةً لِلْعَالَمِينَ (and made it (the ship) an Ayah for all people.) means, 'We caused that ship to remain,' whether in itself, as Qatadah said, that it remained until the beginning of Islam, on Mount Judi, or whether the concept of sailing in ships was left as a reminder to mankind of how Allah had saved them from the Flood. This is like the Ayat: وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride) until: وَمَتَاعًا إِلَىٰ حِينٍ (and as an enjoyment for a while)(36:41-42-44). إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (Verily, when the water rose beyond its limits, We carried you in the ship. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) And Allah says here: فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِلْعَالَمِينَ (Then We saved him and the Companions of the Boat, and made it an Ayah for all people.) This is a shift from referring to one specific ship to speaking about ships in general. A similar shift from specific to general is to be seen in the Ayat: وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ ۖ (And indeed We have adorned the nearest heaven with lamps, and We have made such lamps missiles to drive away the Shayatin (devils))(67:5). meaning, 'We have made these lamps missiles, but the lamps which are used as missiles are not the same lamps as are used to adorn the heaven.' And Allah says: وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ - ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ (And indeed We created man out of an extract of clay. Thereafter We made him a Nutfah in a safe lodging.)(23:12-13). There are many other similar examples.

And (remember) Ibrahim when he said to his people: "Worship Allah, and have Taqwa of Him, that is better for you if you know. (16)You worship besides Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allah have no power to give you provision, so seek from Allah your provision, and worship Him, and be grateful to Him. To Him you will be brought back (17)And if you deny, then nations before you have denied. And the duty of the Messenger is only to convey plainly. (18) Ibrahim's preaching to His People Allah tells us how His servant, Messenger and close friend Ibrahim, the Imam of the monotheists, called his people to worship Allah alone, with no partner or associate, to fear Him alone, to seek provision from Him alone, with no partner or associate, to give thanks to Him alone, for He is the One to Whom thanks should be given for the blessings which none can bestow but He. Ibrahim said to his people: اعْبُدُوا اللَّهَ وَاتَّقُوهُ (Worship Allah, and have Taqwa of Him,) meaning worship Him and fear Him Alone, with all sincerity. ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ (that is better for you if you know.) if you do that you will attain good in this world and the next, and you will prevent evil from yourselves in this world and the Hereafter. Then Allah states that the idols which they worshipped were not able to do any harm or any good, and tells them, "You made up names for them and called them gods, but they are created beings just like you." This interpretation was reported by Al-'Awfi from Ibn 'Abbas. It was also the view of Mujahid and As-Suddi. Al-Walibi reported from Ibn 'Abbas: "You invent falsehood, means, you carve idols," which do not have the power to provide for you. فَابْتَغُوا عِنْدَ اللَّهِ الرِّزْقَ (so seek from Allah your provision,) This emphasizes the idea of asking Allah Alone. This is like the Ayat: إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You (Alone) we worship, and You (Alone) we ask for help.)(1:5) And His saying: رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ (My Lord! Build for me, with You, a home in Paradise)(66:11). Allah says here: فَابْتَغُوا (so seek) meaning, ask for عِندَ اللَّهِ الرِّزْقَ (from Allah your provision,) meaning, do not seek it from anyone or anything other than Him, for no one else possesses the power to do anything. وَاعْبُدُوهُ وَاشْكُرُوا لَهُ (and worship Him, and be grateful to Him.) Eat from what He has provided and worship Him Alone, and give thanks to Him for the blessings He has given you. إِلَيْهِ تُرْجَعُونَ (To Him you will be brought back.) means, on the Day of Resurrection, when He will reward or punish each person according to his deeds. His saying: وَإِنْ تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِنْ قَبْلِكُمْ ۖ (And if you deny, then nations before you have denied.) means, 'you have heard what happened to them by way of punishment for opposing the Messengers.' وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ (And the duty of the Messenger is only to convey plainly.) All the Messengers have to do is to convey the Message as Allah has commanded them. Allah guides whoever He wills and leaves astray whoever He wills, so strive to be among the blessed. Qatadah said concerning the Ayah: وَإِنْ تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِنْ قَبْلِكُمْ ۖ (And if you deny, then nations before you have denied.) "These are words of consolation to His Prophet, peace be upon him." This suggestion by Qatadah implies that the narrative (about Ibrahim) is interrupted here, and resumes with the words "And nothing was the answer of (Ibrahim's) people..." in Ayah 24. This was also stated by Ibn Jarir. From the context it appears that Ibrahim, peace be upon him, said all of what is in this section. Here he establishes proof against them that the Resurrection will indeed come to pass, because at the end of this passage it says: فَمَا كَانَ جَوَابَ قَوْمِهِ ("And nothing was the answer of his people...")(29:24) And Allah knows best.

And (remember) Ibrahim when he said to his people: "Worship Allah, and have Taqwa of Him, that is better for you if you know. (16)You worship besides Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allah have no power to give you provision, so seek from Allah your provision, and worship Him, and be grateful to Him. To Him you will be brought back (17)And if you deny, then nations before you have denied. And the duty of the Messenger is only to convey plainly. (18) Ibrahim's preaching to His People Allah tells us how His servant, Messenger and close friend Ibrahim, the Imam of the monotheists, called his people to worship Allah alone, with no partner or associate, to fear Him alone, to seek provision from Him alone, with no partner or associate, to give thanks to Him alone, for He is the One to Whom thanks should be given for the blessings which none can bestow but He. Ibrahim said to his people: اعْبُدُوا اللَّهَ وَاتَّقُوهُ (Worship Allah, and have Taqwa of Him,) meaning worship Him and fear Him Alone, with all sincerity. ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ (that is better for you if you know.) if you do that you will attain good in this world and the next, and you will prevent evil from yourselves in this world and the Hereafter. Then Allah states that the idols which they worshipped were not able to do any harm or any good, and tells them, "You made up names for them and called them gods, but they are created beings just like you." This interpretation was reported by Al-'Awfi from Ibn 'Abbas. It was also the view of Mujahid and As-Suddi. Al-Walibi reported from Ibn 'Abbas: "You invent falsehood, means, you carve idols," which do not have the power to provide for you. فَابْتَغُوا عِنْدَ اللَّهِ الرِّزْقَ (so seek from Allah your provision,) This emphasizes the idea of asking Allah Alone. This is like the Ayat: إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You (Alone) we worship, and You (Alone) we ask for help.)(1:5) And His saying: رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ (My Lord! Build for me, with You, a home in Paradise)(66:11). Allah says here: فَابْتَغُوا (so seek) meaning, ask for عِندَ اللَّهِ الرِّزْقَ (from Allah your provision,) meaning, do not seek it from anyone or anything other than Him, for no one else possesses the power to do anything. وَاعْبُدُوهُ وَاشْكُرُوا لَهُ (and worship Him, and be grateful to Him.) Eat from what He has provided and worship Him Alone, and give thanks to Him for the blessings He has given you. إِلَيْهِ تُرْجَعُونَ (To Him you will be brought back.) means, on the Day of Resurrection, when He will reward or punish each person according to his deeds. His saying: وَإِنْ تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِنْ قَبْلِكُمْ ۖ (And if you deny, then nations before you have denied.) means, 'you have heard what happened to them by way of punishment for opposing the Messengers.' وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ (And the duty of the Messenger is only to convey plainly.) All the Messengers have to do is to convey the Message as Allah has commanded them. Allah guides whoever He wills and leaves astray whoever He wills, so strive to be among the blessed. Qatadah said concerning the Ayah: وَإِنْ تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِنْ قَبْلِكُمْ ۖ (And if you deny, then nations before you have denied.) "These are words of consolation to His Prophet, peace be upon him." This suggestion by Qatadah implies that the narrative (about Ibrahim) is interrupted here, and resumes with the words "And nothing was the answer of (Ibrahim's) people..." in Ayah 24. This was also stated by Ibn Jarir. From the context it appears that Ibrahim, peace be upon him, said all of what is in this section. Here he establishes proof against them that the Resurrection will indeed come to pass, because at the end of this passage it says: فَمَا كَانَ جَوَابَ قَوْمِهِ ("And nothing was the answer of his people...")(29:24) And Allah knows best.

And (remember) Ibrahim when he said to his people: "Worship Allah, and have Taqwa of Him, that is better for you if you know. (16)You worship besides Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allah have no power to give you provision, so seek from Allah your provision, and worship Him, and be grateful to Him. To Him you will be brought back (17)And if you deny, then nations before you have denied. And the duty of the Messenger is only to convey plainly. (18) Ibrahim's preaching to His People Allah tells us how His servant, Messenger and close friend Ibrahim, the Imam of the monotheists, called his people to worship Allah alone, with no partner or associate, to fear Him alone, to seek provision from Him alone, with no partner or associate, to give thanks to Him alone, for He is the One to Whom thanks should be given for the blessings which none can bestow but He. Ibrahim said to his people: اعْبُدُوا اللَّهَ وَاتَّقُوهُ (Worship Allah, and have Taqwa of Him,) meaning worship Him and fear Him Alone, with all sincerity. ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ (that is better for you if you know.) if you do that you will attain good in this world and the next, and you will prevent evil from yourselves in this world and the Hereafter. Then Allah states that the idols which they worshipped were not able to do any harm or any good, and tells them, "You made up names for them and called them gods, but they are created beings just like you." This interpretation was reported by Al-'Awfi from Ibn 'Abbas. It was also the view of Mujahid and As-Suddi. Al-Walibi reported from Ibn 'Abbas: "You invent falsehood, means, you carve idols," which do not have the power to provide for you. فَابْتَغُوا عِنْدَ اللَّهِ الرِّزْقَ (so seek from Allah your provision,) This emphasizes the idea of asking Allah Alone. This is like the Ayat: إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You (Alone) we worship, and You (Alone) we ask for help.)(1:5) And His saying: رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ (My Lord! Build for me, with You, a home in Paradise)(66:11). Allah says here: فَابْتَغُوا (so seek) meaning, ask for عِندَ اللَّهِ الرِّزْقَ (from Allah your provision,) meaning, do not seek it from anyone or anything other than Him, for no one else possesses the power to do anything. وَاعْبُدُوهُ وَاشْكُرُوا لَهُ (and worship Him, and be grateful to Him.) Eat from what He has provided and worship Him Alone, and give thanks to Him for the blessings He has given you. إِلَيْهِ تُرْجَعُونَ (To Him you will be brought back.) means, on the Day of Resurrection, when He will reward or punish each person according to his deeds. His saying: وَإِنْ تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِنْ قَبْلِكُمْ ۖ (And if you deny, then nations before you have denied.) means, 'you have heard what happened to them by way of punishment for opposing the Messengers.' وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ (And the duty of the Messenger is only to convey plainly.) All the Messengers have to do is to convey the Message as Allah has commanded them. Allah guides whoever He wills and leaves astray whoever He wills, so strive to be among the blessed. Qatadah said concerning the Ayah: وَإِنْ تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِنْ قَبْلِكُمْ ۖ (And if you deny, then nations before you have denied.) "These are words of consolation to His Prophet, peace be upon him." This suggestion by Qatadah implies that the narrative (about Ibrahim) is interrupted here, and resumes with the words "And nothing was the answer of (Ibrahim's) people..." in Ayah 24. This was also stated by Ibn Jarir. From the context it appears that Ibrahim, peace be upon him, said all of what is in this section. Here he establishes proof against them that the Resurrection will indeed come to pass, because at the end of this passage it says: فَمَا كَانَ جَوَابَ قَوْمِهِ ("And nothing was the answer of his people...")(29:24) And Allah knows best.

See they not how Allah originates the creation, then repeats it. Verily, that is easy for Allah (19)Say: "Travel in the land and see how He originated the creation, and then Allah will bring forth the creation of the Hereafter. Verily, Allah is able to do all things. (20)He punishes whom He wills, and shows mercy to whom He wills; and to Him you will be returned (21)And you cannot escape in the earth or in the heaven. And besides Allah you have neither any protector nor any helper (22)And those who disbelieve in the Ayat of Allah and meeting with Him, such have no hope of My mercy: and for such there is a painful torment (23) The Evidence for Life after Death Allah tells us that Ibrahim, peace be upon him, showed them the proof of life after death, which they denied, in their souls. For Allah created them after they had been nothing at all, then they came into existence and became people who could hear and see. The One Who originated this is able to repeat it, it is very easy for Him. Then he taught them to contemplate the visible signs on the horizons and the things that Allah has created: the heavens with their stars and planets, moving and stationary, the earth with its plains and mountains, its valleys, deserts and wildernesses, trees and rivers, fruits and oceans. All of that indicates that these are themselves created things, and that there must be a Creator Who does as He chooses, Who merely says to a thing "Be!" and it is. Allah says: أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (See they not how Allah originates the creation, then repeats it. Verily, that is easy for Allah.) This is like the Ayah: وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him)(30:27). Then Allah says: قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ۚ ثُمَّ اللَّهُ يُنْشِئُ النَّشْأَةَ الْآخِرَةَ ۚ (Say: "Travel in the land and see how He originated the creation, and then Allah will bring forth the creation of the Hereafter.") meaning, the Day of Resurrection. إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Verily, Allah is able to do all things.) يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ ۖ (He punishes whom He wills, and shows mercy to whom He wills;) He is the Ruler Who is in control, Who does as He wishes and judges as He wants, and there is none who can put back His judgement. None can question Him about what He does; rather it is they who will be questioned, for His is the power to create and to command, and whatever He decides is fair and just, for He is the sovereign who cannot be unjust in the slightest. According to a Hadith recorded by the Sunan compilers: إِنَّ اللهَ لَوْ عَذَّبَ أَهْلَ سَمَاوَاتِهِ وَأَهْلَ أَرْضِهِ لَعَذَّبَهُمْ وَهُوَ غَيْرُ ظَالِمٍ لَهُمْ (If Allah willed to punish the dwellers of His heavens and His earth, He would do so, while He would not be unjust to them.) Allah says: يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ ۖ وَإِلَيْهِ تُقْلَبُونَ (He punishes whom He wills, and shows mercy to whom He wills; and to Him you will be returned.) You will return to Him on the Day of Resurrection. وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ۖ (And you cannot escape on the earth or in the heaven.) No one in heaven or on earth can flee from Him, for He is the Subduer Who is above His servants, and everything fears Him and is in need of Him, while He is the One Who is Independent of all else. وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ - وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ (And besides Allah you have neither any protector nor any helper. And those who disbelieve in the Ayat of Allah and the meeting with Him,) Those who disbelieved in the signs of Allah and denied the Resurrection, أُولَٰئِكَ يَئِسُوا مِنْ رَحْمَتِي (such have no hope of My mercy) they will have no share in it, وَأُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ (and for such there is a painful torment.) meaning, extremely painful, in this world and the next.

See they not how Allah originates the creation, then repeats it. Verily, that is easy for Allah (19)Say: "Travel in the land and see how He originated the creation, and then Allah will bring forth the creation of the Hereafter. Verily, Allah is able to do all things. (20)He punishes whom He wills, and shows mercy to whom He wills; and to Him you will be returned (21)And you cannot escape in the earth or in the heaven. And besides Allah you have neither any protector nor any helper (22)And those who disbelieve in the Ayat of Allah and meeting with Him, such have no hope of My mercy: and for such there is a painful torment (23) The Evidence for Life after Death Allah tells us that Ibrahim, peace be upon him, showed them the proof of life after death, which they denied, in their souls. For Allah created them after they had been nothing at all, then they came into existence and became people who could hear and see. The One Who originated this is able to repeat it, it is very easy for Him. Then he taught them to contemplate the visible signs on the horizons and the things that Allah has created: the heavens with their stars and planets, moving and stationary, the earth with its plains and mountains, its valleys, deserts and wildernesses, trees and rivers, fruits and oceans. All of that indicates that these are themselves created things, and that there must be a Creator Who does as He chooses, Who merely says to a thing "Be!" and it is. Allah says: أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (See they not how Allah originates the creation, then repeats it. Verily, that is easy for Allah.) This is like the Ayah: وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him)(30:27). Then Allah says: قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ۚ ثُمَّ اللَّهُ يُنْشِئُ النَّشْأَةَ الْآخِرَةَ ۚ (Say: "Travel in the land and see how He originated the creation, and then Allah will bring forth the creation of the Hereafter.") meaning, the Day of Resurrection. إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Verily, Allah is able to do all things.) يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ ۖ (He punishes whom He wills, and shows mercy to whom He wills;) He is the Ruler Who is in control, Who does as He wishes and judges as He wants, and there is none who can put back His judgement. None can question Him about what He does; rather it is they who will be questioned, for His is the power to create and to command, and whatever He decides is fair and just, for He is the sovereign who cannot be unjust in the slightest. According to a Hadith recorded by the Sunan compilers: إِنَّ اللهَ لَوْ عَذَّبَ أَهْلَ سَمَاوَاتِهِ وَأَهْلَ أَرْضِهِ لَعَذَّبَهُمْ وَهُوَ غَيْرُ ظَالِمٍ لَهُمْ (If Allah willed to punish the dwellers of His heavens and His earth, He would do so, while He would not be unjust to them.) Allah says: يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ ۖ وَإِلَيْهِ تُقْلَبُونَ (He punishes whom He wills, and shows mercy to whom He wills; and to Him you will be returned.) You will return to Him on the Day of Resurrection. وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ۖ (And you cannot escape on the earth or in the heaven.) No one in heaven or on earth can flee from Him, for He is the Subduer Who is above His servants, and everything fears Him and is in need of Him, while He is the One Who is Independent of all else. وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ - وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ (And besides Allah you have neither any protector nor any helper. And those who disbelieve in the Ayat of Allah and the meeting with Him,) Those who disbelieved in the signs of Allah and denied the Resurrection, أُولَٰئِكَ يَئِسُوا مِنْ رَحْمَتِي (such have no hope of My mercy) they will have no share in it, وَأُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ (and for such there is a painful torment.) meaning, extremely painful, in this world and the next.

See they not how Allah originates the creation, then repeats it. Verily, that is easy for Allah (19)Say: "Travel in the land and see how He originated the creation, and then Allah will bring forth the creation of the Hereafter. Verily, Allah is able to do all things. (20)He punishes whom He wills, and shows mercy to whom He wills; and to Him you will be returned (21)And you cannot escape in the earth or in the heaven. And besides Allah you have neither any protector nor any helper (22)And those who disbelieve in the Ayat of Allah and meeting with Him, such have no hope of My mercy: and for such there is a painful torment (23) The Evidence for Life after Death Allah tells us that Ibrahim, peace be upon him, showed them the proof of life after death, which they denied, in their souls. For Allah created them after they had been nothing at all, then they came into existence and became people who could hear and see. The One Who originated this is able to repeat it, it is very easy for Him. Then he taught them to contemplate the visible signs on the horizons and the things that Allah has created: the heavens with their stars and planets, moving and stationary, the earth with its plains and mountains, its valleys, deserts and wildernesses, trees and rivers, fruits and oceans. All of that indicates that these are themselves created things, and that there must be a Creator Who does as He chooses, Who merely says to a thing "Be!" and it is. Allah says: أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (See they not how Allah originates the creation, then repeats it. Verily, that is easy for Allah.) This is like the Ayah: وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him)(30:27). Then Allah says: قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ۚ ثُمَّ اللَّهُ يُنْشِئُ النَّشْأَةَ الْآخِرَةَ ۚ (Say: "Travel in the land and see how He originated the creation, and then Allah will bring forth the creation of the Hereafter.") meaning, the Day of Resurrection. إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Verily, Allah is able to do all things.) يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ ۖ (He punishes whom He wills, and shows mercy to whom He wills;) He is the Ruler Who is in control, Who does as He wishes and judges as He wants, and there is none who can put back His judgement. None can question Him about what He does; rather it is they who will be questioned, for His is the power to create and to command, and whatever He decides is fair and just, for He is the sovereign who cannot be unjust in the slightest. According to a Hadith recorded by the Sunan compilers: إِنَّ اللهَ لَوْ عَذَّبَ أَهْلَ سَمَاوَاتِهِ وَأَهْلَ أَرْضِهِ لَعَذَّبَهُمْ وَهُوَ غَيْرُ ظَالِمٍ لَهُمْ (If Allah willed to punish the dwellers of His heavens and His earth, He would do so, while He would not be unjust to them.) Allah says: يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ ۖ وَإِلَيْهِ تُقْلَبُونَ (He punishes whom He wills, and shows mercy to whom He wills; and to Him you will be returned.) You will return to Him on the Day of Resurrection. وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ۖ (And you cannot escape on the earth or in the heaven.) No one in heaven or on earth can flee from Him, for He is the Subduer Who is above His servants, and everything fears Him and is in need of Him, while He is the One Who is Independent of all else. وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ - وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ (And besides Allah you have neither any protector nor any helper. And those who disbelieve in the Ayat of Allah and the meeting with Him,) Those who disbelieved in the signs of Allah and denied the Resurrection, أُولَٰئِكَ يَئِسُوا مِنْ رَحْمَتِي (such have no hope of My mercy) they will have no share in it, وَأُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ (and for such there is a painful torment.) meaning, extremely painful, in this world and the next.

See they not how Allah originates the creation, then repeats it. Verily, that is easy for Allah (19)Say: "Travel in the land and see how He originated the creation, and then Allah will bring forth the creation of the Hereafter. Verily, Allah is able to do all things. (20)He punishes whom He wills, and shows mercy to whom He wills; and to Him you will be returned (21)And you cannot escape in the earth or in the heaven. And besides Allah you have neither any protector nor any helper (22)And those who disbelieve in the Ayat of Allah and meeting with Him, such have no hope of My mercy: and for such there is a painful torment (23) The Evidence for Life after Death Allah tells us that Ibrahim, peace be upon him, showed them the proof of life after death, which they denied, in their souls. For Allah created them after they had been nothing at all, then they came into existence and became people who could hear and see. The One Who originated this is able to repeat it, it is very easy for Him. Then he taught them to contemplate the visible signs on the horizons and the things that Allah has created: the heavens with their stars and planets, moving and stationary, the earth with its plains and mountains, its valleys, deserts and wildernesses, trees and rivers, fruits and oceans. All of that indicates that these are themselves created things, and that there must be a Creator Who does as He chooses, Who merely says to a thing "Be!" and it is. Allah says: أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (See they not how Allah originates the creation, then repeats it. Verily, that is easy for Allah.) This is like the Ayah: وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him)(30:27). Then Allah says: قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ۚ ثُمَّ اللَّهُ يُنْشِئُ النَّشْأَةَ الْآخِرَةَ ۚ (Say: "Travel in the land and see how He originated the creation, and then Allah will bring forth the creation of the Hereafter.") meaning, the Day of Resurrection. إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Verily, Allah is able to do all things.) يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ ۖ (He punishes whom He wills, and shows mercy to whom He wills;) He is the Ruler Who is in control, Who does as He wishes and judges as He wants, and there is none who can put back His judgement. None can question Him about what He does; rather it is they who will be questioned, for His is the power to create and to command, and whatever He decides is fair and just, for He is the sovereign who cannot be unjust in the slightest. According to a Hadith recorded by the Sunan compilers: إِنَّ اللهَ لَوْ عَذَّبَ أَهْلَ سَمَاوَاتِهِ وَأَهْلَ أَرْضِهِ لَعَذَّبَهُمْ وَهُوَ غَيْرُ ظَالِمٍ لَهُمْ (If Allah willed to punish the dwellers of His heavens and His earth, He would do so, while He would not be unjust to them.) Allah says: يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ ۖ وَإِلَيْهِ تُقْلَبُونَ (He punishes whom He wills, and shows mercy to whom He wills; and to Him you will be returned.) You will return to Him on the Day of Resurrection. وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ۖ (And you cannot escape on the earth or in the heaven.) No one in heaven or on earth can flee from Him, for He is the Subduer Who is above His servants, and everything fears Him and is in need of Him, while He is the One Who is Independent of all else. وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ - وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ (And besides Allah you have neither any protector nor any helper. And those who disbelieve in the Ayat of Allah and the meeting with Him,) Those who disbelieved in the signs of Allah and denied the Resurrection, أُولَٰئِكَ يَئِسُوا مِنْ رَحْمَتِي (such have no hope of My mercy) they will have no share in it, وَأُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ (and for such there is a painful torment.) meaning, extremely painful, in this world and the next.

See they not how Allah originates the creation, then repeats it. Verily, that is easy for Allah (19)Say: "Travel in the land and see how He originated the creation, and then Allah will bring forth the creation of the Hereafter. Verily, Allah is able to do all things. (20)He punishes whom He wills, and shows mercy to whom He wills; and to Him you will be returned (21)And you cannot escape in the earth or in the heaven. And besides Allah you have neither any protector nor any helper (22)And those who disbelieve in the Ayat of Allah and meeting with Him, such have no hope of My mercy: and for such there is a painful torment (23) The Evidence for Life after Death Allah tells us that Ibrahim, peace be upon him, showed them the proof of life after death, which they denied, in their souls. For Allah created them after they had been nothing at all, then they came into existence and became people who could hear and see. The One Who originated this is able to repeat it, it is very easy for Him. Then he taught them to contemplate the visible signs on the horizons and the things that Allah has created: the heavens with their stars and planets, moving and stationary, the earth with its plains and mountains, its valleys, deserts and wildernesses, trees and rivers, fruits and oceans. All of that indicates that these are themselves created things, and that there must be a Creator Who does as He chooses, Who merely says to a thing "Be!" and it is. Allah says: أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (See they not how Allah originates the creation, then repeats it. Verily, that is easy for Allah.) This is like the Ayah: وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him)(30:27). Then Allah says: قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ۚ ثُمَّ اللَّهُ يُنْشِئُ النَّشْأَةَ الْآخِرَةَ ۚ (Say: "Travel in the land and see how He originated the creation, and then Allah will bring forth the creation of the Hereafter.") meaning, the Day of Resurrection. إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Verily, Allah is able to do all things.) يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ ۖ (He punishes whom He wills, and shows mercy to whom He wills;) He is the Ruler Who is in control, Who does as He wishes and judges as He wants, and there is none who can put back His judgement. None can question Him about what He does; rather it is they who will be questioned, for His is the power to create and to command, and whatever He decides is fair and just, for He is the sovereign who cannot be unjust in the slightest. According to a Hadith recorded by the Sunan compilers: إِنَّ اللهَ لَوْ عَذَّبَ أَهْلَ سَمَاوَاتِهِ وَأَهْلَ أَرْضِهِ لَعَذَّبَهُمْ وَهُوَ غَيْرُ ظَالِمٍ لَهُمْ (If Allah willed to punish the dwellers of His heavens and His earth, He would do so, while He would not be unjust to them.) Allah says: يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ ۖ وَإِلَيْهِ تُقْلَبُونَ (He punishes whom He wills, and shows mercy to whom He wills; and to Him you will be returned.) You will return to Him on the Day of Resurrection. وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ۖ (And you cannot escape on the earth or in the heaven.) No one in heaven or on earth can flee from Him, for He is the Subduer Who is above His servants, and everything fears Him and is in need of Him, while He is the One Who is Independent of all else. وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ - وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ (And besides Allah you have neither any protector nor any helper. And those who disbelieve in the Ayat of Allah and the meeting with Him,) Those who disbelieved in the signs of Allah and denied the Resurrection, أُولَٰئِكَ يَئِسُوا مِنْ رَحْمَتِي (such have no hope of My mercy) they will have no share in it, وَأُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ (and for such there is a painful torment.) meaning, extremely painful, in this world and the next.

So nothing was the answer of people except that they said: "Kill him or burn him." Then Allah saved him from the fire. Verily, in this are indeed signs for a people who believe (24)And (Ibrahim) said: "You have taken idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall deny each other, and curse each other, and your abode will be the Fire, and you shall have no helper. (25) The Response of Ibrahim's People – and how Allah controlled the Fire Allah tells us how Ibrahim's people stubbornly and arrogantly disbelieved, and how they resisted the truth with falsehood. After Ibrahim addressed them with his words of clear guidance, إِلَّا أَنْ قَالُوا اقْتُلُوهُ أَوْ حَرِّقُوهُ (except that they said: "Kill him or burn him.") This was because proof had clearly been established against them, so they resorted to using their power and strength. قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ - فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ (They said: "Build for him a building and throw him into the blazing fire!" So they plotted a plot against him, but We made them the lowest.)(37:97-98). They spent a long time gathering a huge amount of firewood, they built a fence around it, then they set it ablaze until its flames reached up to the sky. No greater fire had ever been lit. Then they went to Ibrahim, seized him and put him into a catapult, then they threw him into the fire. But Allah made it cool and safe for him, and after spending several days in it, he emerged unscathed. For this reason and others, Allah made him an Imam for mankind, for he offered himself to the Most Merciful, he offered his body to the flames, he offered his son as a sacrifice, and he gave his wealth to care for his guests. For all of these reasons he is beloved by the followers of all religions. فَأَنْجَاهُ اللَّهُ مِنَ النَّارِ (Then Allah saved him from the fire.) means, He rescued him from it by making it cool and safe for him. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ (Verily, in this are indeed signs for a people who believe.) Ibrahim, peace be upon him, explains to his people that idols are incapable of doing anything, وَقَالَ إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثَانًا مَوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ۖ (And (Ibrahim) said: "You have taken idols instead of Allah. The love between you is only in the life of this world,) Here Ibrahim was rebuking his people for their evil deed of worshipping idols, and telling them: 'You have taken these as gods and you come together to worship them so that there is friendship and love among you in this world,' ثُمَّ يَوْمَ الْقِيَامَةِ (but on the Day of Resurrection,) the situation will be the opposite, and this love and friendship will turn into hatred and enmity. Then يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ (you shall deny each other,) meaning, 'you will denounce one another and deny whatever was between you,' وَيَلْعَنُ بَعْضُكُمْ بَعْضًا (and curse each other,) means, the followers will curse their leaders and the leaders will curse their followers. كُلَّمَا دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَهَا ۖ (Every time a new nation enters (the Fire), it curses its sister nation (that went before))(7:37). الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends on that Day will be foes one to another except those who have Taqwa.)(43:67) And Allah says here: ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا وَمَأْوَاكُمُ النَّارُ (but on the Day of Resurrection, you shall deny each other, and curse each other, and your abode will be the Fire,) meaning, 'your ultimate destiny after all accounts have been settled, will be the fire of Hell, and you will have no one to help you or save you from the punishment of Allah.' This will be the state of the disbelievers. As for the believers, it will be an entirely different matter.

So nothing was the answer of people except that they said: "Kill him or burn him." Then Allah saved him from the fire. Verily, in this are indeed signs for a people who believe (24)And (Ibrahim) said: "You have taken idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall deny each other, and curse each other, and your abode will be the Fire, and you shall have no helper. (25) The Response of Ibrahim's People – and how Allah controlled the Fire Allah tells us how Ibrahim's people stubbornly and arrogantly disbelieved, and how they resisted the truth with falsehood. After Ibrahim addressed them with his words of clear guidance, إِلَّا أَنْ قَالُوا اقْتُلُوهُ أَوْ حَرِّقُوهُ (except that they said: "Kill him or burn him.") This was because proof had clearly been established against them, so they resorted to using their power and strength. قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ - فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ (They said: "Build for him a building and throw him into the blazing fire!" So they plotted a plot against him, but We made them the lowest.)(37:97-98). They spent a long time gathering a huge amount of firewood, they built a fence around it, then they set it ablaze until its flames reached up to the sky. No greater fire had ever been lit. Then they went to Ibrahim, seized him and put him into a catapult, then they threw him into the fire. But Allah made it cool and safe for him, and after spending several days in it, he emerged unscathed. For this reason and others, Allah made him an Imam for mankind, for he offered himself to the Most Merciful, he offered his body to the flames, he offered his son as a sacrifice, and he gave his wealth to care for his guests. For all of these reasons he is beloved by the followers of all religions. فَأَنْجَاهُ اللَّهُ مِنَ النَّارِ (Then Allah saved him from the fire.) means, He rescued him from it by making it cool and safe for him. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ (Verily, in this are indeed signs for a people who believe.) Ibrahim, peace be upon him, explains to his people that idols are incapable of doing anything, وَقَالَ إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثَانًا مَوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ۖ (And (Ibrahim) said: "You have taken idols instead of Allah. The love between you is only in the life of this world,) Here Ibrahim was rebuking his people for their evil deed of worshipping idols, and telling them: 'You have taken these as gods and you come together to worship them so that there is friendship and love among you in this world,' ثُمَّ يَوْمَ الْقِيَامَةِ (but on the Day of Resurrection,) the situation will be the opposite, and this love and friendship will turn into hatred and enmity. Then يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ (you shall deny each other,) meaning, 'you will denounce one another and deny whatever was between you,' وَيَلْعَنُ بَعْضُكُمْ بَعْضًا (and curse each other,) means, the followers will curse their leaders and the leaders will curse their followers. كُلَّمَا دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَهَا ۖ (Every time a new nation enters (the Fire), it curses its sister nation (that went before))(7:37). الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends on that Day will be foes one to another except those who have Taqwa.)(43:67) And Allah says here: ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا وَمَأْوَاكُمُ النَّارُ (but on the Day of Resurrection, you shall deny each other, and curse each other, and your abode will be the Fire,) meaning, 'your ultimate destiny after all accounts have been settled, will be the fire of Hell, and you will have no one to help you or save you from the punishment of Allah.' This will be the state of the disbelievers. As for the believers, it will be an entirely different matter.

So, Lut believed in him. He said: "I will emigrate for the sake of my Lord. Verily, He is the All-Mighty, the All-Wise. (26)And We bestowed on him, Ishaq and Ya'qub, and We ordained among his offspring prophethood and the Book, and We granted him his reward in this world; and verily, in the Hereafter he is indeed among the righteous (27) The Faith of Lut and His Emigration with Ibrahim Allah tells us that Lut believed in Ibrahim. It was said that he was the son of Ibrahim's brother, and that his name was Lut bin Haran bin Azar. None of Ibrahim's people believed in Ibrahim besides Lut and Sarah the wife of Ibrahim. But if it is asked how we may reconcile this Ayah with the Hadith narrated in the Sahih which says that when Ibrahim passed by that tyrant and he asked about Sarah and what her relationship was to him, Ibrahim said, "My sister." Then he went to her and said, "I told him that you are my sister, so do not let him think I am lying, for there are no believers on earth except for you and I, and you are my sister in faith." It seems – and Allah knows best – that the meaning here is, there is no other Muslim couple on earth apart from you and I. Among his people, only Lut believed in him and migrated with him to Syria, then during Ibrahim's lifetime he was sent as a Messenger to the people of Sadum (Sodom) where he settled. We have already discussed their story and more is to come. وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّي (He (Ibrahim) said: "I will emigrate for the sake of my Lord.") It may be that the pronoun in the verb "he said" refers to Lut, because he was the last person mentioned before this phrase; or it may refer to Ibrahim. Ibn 'Abbas and Ad-Dahhak said that Ibrahim is the one who is referred in the phrase. فَآمَنَ لَهُ لُوطٌ ۘ (So, Lut believed in him.) i.e., out of all his people. Then Allah tells us that he chose to leave them so that he might be able to follow his religion openly. So he said: إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ (Verily, He is the All-Mighty, the All-Wise.) Power belongs to Him and to His Messenger and to those who believe in him, and He is Wise in all that He says and does, and in all His rulings and decrees, both universal and legislative. Qatadah said, "They migrated together from Kutha, which is on the outskirts of Kufa, and went to Syria." Allah gave Ibrahim, Ishaq and Ya'qub, and ordained Prophethood in His Offspring وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ (And We bestowed on him, Ishaq and Ya'qub,) This is like the Ayah, فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۖ وَكُلًّا جَعَلْنَا نَبِيًّا (So, when he had turned away from them and from those whom they worshipped besides Allah, We gave him Ishaq and Ya'qub, and each one of them We made a Prophet.)(19:49) That is, when he left his people, Allah gave him joy in a righteous son who was also a Prophet, to whom in turn was born, in his grandfather's lifetime, a righteous son who was also a Prophet. Allah also says: وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً ۖ (And We bestowed upon him Ishaq, and Ya'qub in addition)(21:72) meaning, as an additional gift. This is like the Ayah, فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ (But We gave her glad tidings of Ishaq, and after Ishaq, of Ya'qub.)(11:71) meaning, to this son would be born a son during their lives, who would be a delight to them. وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ (and We ordained among his offspring prophethood and the Book,) This is a tremendous blessing. Not only did Allah take him as a close friend and make him an Imam for mankind, but He also ordained prophethood and the Book among his offspring. After the time of Ibrahim there was no Prophet who was not from among his descendants. All of the Prophets of the Children of Israel were from among his descendants, from Ya'qub bin Ishaq bin Ibrahim to the last of them, 'Isa bin Maryam, who stood in the midst of his people and announced the good news of the Hashimi Qurashi Arab Prophet, the last of all the Messengers, the leader of the sons of Adam in this world and the next, whom Allah chose from the heart of the Arab nation, from the descendants of Isma'il bin Ibrahim, may peace be upon them. There is no Prophet from the line of Isma'il besides him, may the best of blessings and peace be upon him. وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ (and We granted him his reward in this world; and verily, in the Hereafter he is indeed among the righteous.) Allah granted him happiness in this world that was connected to happiness in the Hereafter, for in this world he had plentiful provision, a splendid home, a beautiful and righteous wife, and he was and still is spoken of highly, for everyone loves him and regards him as a friend. Ibn 'Abbas, Mujahid, Qatadah and others said: "He obeyed Allah in all ways." This is like the Ayah, وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ (And of Ibrahim who fulfilled all.)(53:37) He did all that he was commanded to do and obeyed his Lord to the utmost. Allah says: وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ (and We granted him his reward in this world; and verily, in the Hereafter he is indeed among the righteous.) And He says: إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ (Verily, Ibrahim was an Ummah, Qanit to Allah, a Hanif, and he was not one of the idolators) until: وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ (and in the Hereafter he shall be of the righteous)(16:120-122).

So, Lut believed in him. He said: "I will emigrate for the sake of my Lord. Verily, He is the All-Mighty, the All-Wise. (26)And We bestowed on him, Ishaq and Ya'qub, and We ordained among his offspring prophethood and the Book, and We granted him his reward in this world; and verily, in the Hereafter he is indeed among the righteous (27) The Faith of Lut and His Emigration with Ibrahim Allah tells us that Lut believed in Ibrahim. It was said that he was the son of Ibrahim's brother, and that his name was Lut bin Haran bin Azar. None of Ibrahim's people believed in Ibrahim besides Lut and Sarah the wife of Ibrahim. But if it is asked how we may reconcile this Ayah with the Hadith narrated in the Sahih which says that when Ibrahim passed by that tyrant and he asked about Sarah and what her relationship was to him, Ibrahim said, "My sister." Then he went to her and said, "I told him that you are my sister, so do not let him think I am lying, for there are no believers on earth except for you and I, and you are my sister in faith." It seems – and Allah knows best – that the meaning here is, there is no other Muslim couple on earth apart from you and I. Among his people, only Lut believed in him and migrated with him to Syria, then during Ibrahim's lifetime he was sent as a Messenger to the people of Sadum (Sodom) where he settled. We have already discussed their story and more is to come. وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّي (He (Ibrahim) said: "I will emigrate for the sake of my Lord.") It may be that the pronoun in the verb "he said" refers to Lut, because he was the last person mentioned before this phrase; or it may refer to Ibrahim. Ibn 'Abbas and Ad-Dahhak said that Ibrahim is the one who is referred in the phrase. فَآمَنَ لَهُ لُوطٌ ۘ (So, Lut believed in him.) i.e., out of all his people. Then Allah tells us that he chose to leave them so that he might be able to follow his religion openly. So he said: إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ (Verily, He is the All-Mighty, the All-Wise.) Power belongs to Him and to His Messenger and to those who believe in him, and He is Wise in all that He says and does, and in all His rulings and decrees, both universal and legislative. Qatadah said, "They migrated together from Kutha, which is on the outskirts of Kufa, and went to Syria." Allah gave Ibrahim, Ishaq and Ya'qub, and ordained Prophethood in His Offspring وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ (And We bestowed on him, Ishaq and Ya'qub,) This is like the Ayah, فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۖ وَكُلًّا جَعَلْنَا نَبِيًّا (So, when he had turned away from them and from those whom they worshipped besides Allah, We gave him Ishaq and Ya'qub, and each one of them We made a Prophet.)(19:49) That is, when he left his people, Allah gave him joy in a righteous son who was also a Prophet, to whom in turn was born, in his grandfather's lifetime, a righteous son who was also a Prophet. Allah also says: وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً ۖ (And We bestowed upon him Ishaq, and Ya'qub in addition)(21:72) meaning, as an additional gift. This is like the Ayah, فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ (But We gave her glad tidings of Ishaq, and after Ishaq, of Ya'qub.)(11:71) meaning, to this son would be born a son during their lives, who would be a delight to them. وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ (and We ordained among his offspring prophethood and the Book,) This is a tremendous blessing. Not only did Allah take him as a close friend and make him an Imam for mankind, but He also ordained prophethood and the Book among his offspring. After the time of Ibrahim there was no Prophet who was not from among his descendants. All of the Prophets of the Children of Israel were from among his descendants, from Ya'qub bin Ishaq bin Ibrahim to the last of them, 'Isa bin Maryam, who stood in the midst of his people and announced the good news of the Hashimi Qurashi Arab Prophet, the last of all the Messengers, the leader of the sons of Adam in this world and the next, whom Allah chose from the heart of the Arab nation, from the descendants of Isma'il bin Ibrahim, may peace be upon them. There is no Prophet from the line of Isma'il besides him, may the best of blessings and peace be upon him. وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ (and We granted him his reward in this world; and verily, in the Hereafter he is indeed among the righteous.) Allah granted him happiness in this world that was connected to happiness in the Hereafter, for in this world he had plentiful provision, a splendid home, a beautiful and righteous wife, and he was and still is spoken of highly, for everyone loves him and regards him as a friend. Ibn 'Abbas, Mujahid, Qatadah and others said: "He obeyed Allah in all ways." This is like the Ayah, وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ (And of Ibrahim who fulfilled all.)(53:37) He did all that he was commanded to do and obeyed his Lord to the utmost. Allah says: وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ (and We granted him his reward in this world; and verily, in the Hereafter he is indeed among the righteous.) And He says: إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ (Verily, Ibrahim was an Ummah, Qanit to Allah, a Hanif, and he was not one of the idolators) until: وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ (and in the Hereafter he shall be of the righteous)(16:120-122).

And (remember) Lut, when he said to his people: "You commit immoral sins which none has preceded you in (committing) it in all creatures. (28)"Verily, you practice sodomy with men, and rob the wayfarer! And practice Al-Munkar in your meetings." But his people gave no answer except that they said: "Bring Allah's torment upon us if you are one of the truthful. (29)He said: "My Lord! Give me victory over the people who are corrupt. (30) The preaching of Lut and what happened between Him and His People Allah tells us that His Prophet Lut, peace be upon him, denounced his people for their evil deed and their immoral actions in having intercourse with males, a deed which none of the sons of Adam had ever committed before them. As well as doing this, they also disbelieved in Allah and rejected and opposed His Messenger, they robbed wayfarers, they would lie in wait on the road, kill people and loot their possessions. وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ (And practice Al-Munkar in your meetings.) This means, 'in your gatherings you do and say things that are not befitting, and you do not denounce one another for doing such things.' Some said that they used to have intercourse with one another in public; this was the view of Mujahid. Some said that they used to compete in passing gas and laughing. This was the view of 'A'ishah, may Allah be pleased with her, and Al-Qasim. Some of them said that they used to make rams fight one another, or organize cockfights. They used to do all of these things, and they were even eviler than that. فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا ائْتِنَا بِعَذَابِ اللَّهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ (But his people gave no answer except that they said: "Bring Allah's torment upon us if you are one of the truthful.") This is indicative of their disbelief, scornful attitude and stubbornness. So Allah's Prophet asked for help against them, and said: رَبِّ انْصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ (My Lord! Give me victory over the people who are corrupt.)

And (remember) Lut, when he said to his people: "You commit immoral sins which none has preceded you in (committing) it in all creatures. (28)"Verily, you practice sodomy with men, and rob the wayfarer! And practice Al-Munkar in your meetings." But his people gave no answer except that they said: "Bring Allah's torment upon us if you are one of the truthful. (29)He said: "My Lord! Give me victory over the people who are corrupt. (30) The preaching of Lut and what happened between Him and His People Allah tells us that His Prophet Lut, peace be upon him, denounced his people for their evil deed and their immoral actions in having intercourse with males, a deed which none of the sons of Adam had ever committed before them. As well as doing this, they also disbelieved in Allah and rejected and opposed His Messenger, they robbed wayfarers, they would lie in wait on the road, kill people and loot their possessions. وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ (And practice Al-Munkar in your meetings.) This means, 'in your gatherings you do and say things that are not befitting, and you do not denounce one another for doing such things.' Some said that they used to have intercourse with one another in public; this was the view of Mujahid. Some said that they used to compete in passing gas and laughing. This was the view of 'A'ishah, may Allah be pleased with her, and Al-Qasim. Some of them said that they used to make rams fight one another, or organize cockfights. They used to do all of these things, and they were even eviler than that. فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا ائْتِنَا بِعَذَابِ اللَّهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ (But his people gave no answer except that they said: "Bring Allah's torment upon us if you are one of the truthful.") This is indicative of their disbelief, scornful attitude and stubbornness. So Allah's Prophet asked for help against them, and said: رَبِّ انْصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ (My Lord! Give me victory over the people who are corrupt.)

And (remember) Lut, when he said to his people: "You commit immoral sins which none has preceded you in (committing) it in all creatures. (28)"Verily, you practice sodomy with men, and rob the wayfarer! And practice Al-Munkar in your meetings." But his people gave no answer except that they said: "Bring Allah's torment upon us if you are one of the truthful. (29)He said: "My Lord! Give me victory over the people who are corrupt. (30) The preaching of Lut and what happened between Him and His People Allah tells us that His Prophet Lut, peace be upon him, denounced his people for their evil deed and their immoral actions in having intercourse with males, a deed which none of the sons of Adam had ever committed before them. As well as doing this, they also disbelieved in Allah and rejected and opposed His Messenger, they robbed wayfarers, they would lie in wait on the road, kill people and loot their possessions. وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ (And practice Al-Munkar in your meetings.) This means, 'in your gatherings you do and say things that are not befitting, and you do not denounce one another for doing such things.' Some said that they used to have intercourse with one another in public; this was the view of Mujahid. Some said that they used to compete in passing gas and laughing. This was the view of 'A'ishah, may Allah be pleased with her, and Al-Qasim. Some of them said that they used to make rams fight one another, or organize cockfights. They used to do all of these things, and they were even eviler than that. فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا ائْتِنَا بِعَذَابِ اللَّهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ (But his people gave no answer except that they said: "Bring Allah's torment upon us if you are one of the truthful.") This is indicative of their disbelief, scornful attitude and stubbornness. So Allah's Prophet asked for help against them, and said: رَبِّ انْصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ (My Lord! Give me victory over the people who are corrupt.)

And when Our messengers came to Ibrahim with the glad tidings they said: "Verily, we are going to destroy the people of this town; truly, its people have been wrongdoers. (31)Ibrahim said: "But there is Lut in it." They said: "We know better who is there. We will verily, save him and his family – except his wife, she will be of those who remain behind. (32)And when Our messengers came to Lut, he was grieved because of them, and felt straitened on their account. They said: "Have no fear, and do not grieve! Truly, we shall save you and your family except your wife: she will be of those who remain behind. (33)"Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious. (34)And indeed We have left thereof an evident Ayah for a folk who understand (35) The Angels went to Ibrahim and then to Lut, may peace be upon them both When Lut, peace be upon him, asked Allah to help him against them, Allah sent angels to help him. They first came to Ibrahim in the form of guests, so he offered them hospitality in the appropriate manner. When he saw that they had no interest in the food, he felt some mistrust of them and was fearful of them. They started to calm him down and gave him the news of a righteous son born by his wife Sarah, who was present, and she was astonished by this, as we have already explained in our Tafsir of Surat Hud and Surat Al-Hijr. When they brought this news to Ibrahim and told him that they were sent to destroy the people of Lut, he began to speak up for them, hoping to win more time for them so that they might be guided by Allah. When they said, "We have come to destroy the people of this township," قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily, save him and his family except his wife, she will be of those who remain behind.") meaning, one of those who will be destroyed, because she used to support them in their disbelief and wrongdoing. Then the angels left him and visited Lut in the form of handsome young men. When he saw them like that, سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا (he was grieved because of them, and felt straitened on their account.) means, he was worried since if he had them as guests then he was afraid for them and what his people might do to them, but if he did not host them, he was still afraid of what might happen to them. At that point he did not know who they were. وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِينَ - إِنَّا مُنْزِلُونَ عَلَىٰ أَهْلِ هَٰذِهِ الْقَرْيَةِ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ (They said: "Have no fear, and do not grieve! Truly, we shall save you and your family except your wife: she will be of those who remain behind. Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious.") Jibril, peace be upon him, uprooted their town from the depths of the earth, lifted it up to the sky, then threw it upside down upon them. Allah rained upon them: حِجَارَةً مِنْ سِجِّيلٍ مَنْضُودٍ - مُسَوَّمَةً عِنْدَ رَبِّكَ ۖ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ (stones of Sijjil, in a well-arranged manner one after another. Marked from your Lord; and they are not ever far from the evil doers.)[11:82-83] Allah turned the place where they had lived into a putrid, stinking lake, which will remain as a lesson to mankind until the Day of Resurrection, and they will be among those who are most severely punished on the Day of Resurrection. Allah says: وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً (And indeed We have left thereof an evident Ayah) i. e., a clear sign, لِقَوْمٍ يَعْقِلُونَ (for a folk who understand.) This is like the Ayah, وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning And at night; will you not then reflect?)(37:137-138)

And when Our messengers came to Ibrahim with the glad tidings they said: "Verily, we are going to destroy the people of this town; truly, its people have been wrongdoers. (31)Ibrahim said: "But there is Lut in it." They said: "We know better who is there. We will verily, save him and his family – except his wife, she will be of those who remain behind. (32)And when Our messengers came to Lut, he was grieved because of them, and felt straitened on their account. They said: "Have no fear, and do not grieve! Truly, we shall save you and your family except your wife: she will be of those who remain behind. (33)"Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious. (34)And indeed We have left thereof an evident Ayah for a folk who understand (35) The Angels went to Ibrahim and then to Lut, may peace be upon them both When Lut, peace be upon him, asked Allah to help him against them, Allah sent angels to help him. They first came to Ibrahim in the form of guests, so he offered them hospitality in the appropriate manner. When he saw that they had no interest in the food, he felt some mistrust of them and was fearful of them. They started to calm him down and gave him the news of a righteous son born by his wife Sarah, who was present, and she was astonished by this, as we have already explained in our Tafsir of Surat Hud and Surat Al-Hijr. When they brought this news to Ibrahim and told him that they were sent to destroy the people of Lut, he began to speak up for them, hoping to win more time for them so that they might be guided by Allah. When they said, "We have come to destroy the people of this township," قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily, save him and his family except his wife, she will be of those who remain behind.") meaning, one of those who will be destroyed, because she used to support them in their disbelief and wrongdoing. Then the angels left him and visited Lut in the form of handsome young men. When he saw them like that, سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا (he was grieved because of them, and felt straitened on their account.) means, he was worried since if he had them as guests then he was afraid for them and what his people might do to them, but if he did not host them, he was still afraid of what might happen to them. At that point he did not know who they were. وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِينَ - إِنَّا مُنْزِلُونَ عَلَىٰ أَهْلِ هَٰذِهِ الْقَرْيَةِ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ (They said: "Have no fear, and do not grieve! Truly, we shall save you and your family except your wife: she will be of those who remain behind. Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious.") Jibril, peace be upon him, uprooted their town from the depths of the earth, lifted it up to the sky, then threw it upside down upon them. Allah rained upon them: حِجَارَةً مِنْ سِجِّيلٍ مَنْضُودٍ - مُسَوَّمَةً عِنْدَ رَبِّكَ ۖ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ (stones of Sijjil, in a well-arranged manner one after another. Marked from your Lord; and they are not ever far from the evil doers.)[11:82-83] Allah turned the place where they had lived into a putrid, stinking lake, which will remain as a lesson to mankind until the Day of Resurrection, and they will be among those who are most severely punished on the Day of Resurrection. Allah says: وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً (And indeed We have left thereof an evident Ayah) i. e., a clear sign, لِقَوْمٍ يَعْقِلُونَ (for a folk who understand.) This is like the Ayah, وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning And at night; will you not then reflect?)(37:137-138)

And when Our messengers came to Ibrahim with the glad tidings they said: "Verily, we are going to destroy the people of this town; truly, its people have been wrongdoers. (31)Ibrahim said: "But there is Lut in it." They said: "We know better who is there. We will verily, save him and his family – except his wife, she will be of those who remain behind. (32)And when Our messengers came to Lut, he was grieved because of them, and felt straitened on their account. They said: "Have no fear, and do not grieve! Truly, we shall save you and your family except your wife: she will be of those who remain behind. (33)"Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious. (34)And indeed We have left thereof an evident Ayah for a folk who understand (35) The Angels went to Ibrahim and then to Lut, may peace be upon them both When Lut, peace be upon him, asked Allah to help him against them, Allah sent angels to help him. They first came to Ibrahim in the form of guests, so he offered them hospitality in the appropriate manner. When he saw that they had no interest in the food, he felt some mistrust of them and was fearful of them. They started to calm him down and gave him the news of a righteous son born by his wife Sarah, who was present, and she was astonished by this, as we have already explained in our Tafsir of Surat Hud and Surat Al-Hijr. When they brought this news to Ibrahim and told him that they were sent to destroy the people of Lut, he began to speak up for them, hoping to win more time for them so that they might be guided by Allah. When they said, "We have come to destroy the people of this township," قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily, save him and his family except his wife, she will be of those who remain behind.") meaning, one of those who will be destroyed, because she used to support them in their disbelief and wrongdoing. Then the angels left him and visited Lut in the form of handsome young men. When he saw them like that, سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا (he was grieved because of them, and felt straitened on their account.) means, he was worried since if he had them as guests then he was afraid for them and what his people might do to them, but if he did not host them, he was still afraid of what might happen to them. At that point he did not know who they were. وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِينَ - إِنَّا مُنْزِلُونَ عَلَىٰ أَهْلِ هَٰذِهِ الْقَرْيَةِ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ (They said: "Have no fear, and do not grieve! Truly, we shall save you and your family except your wife: she will be of those who remain behind. Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious.") Jibril, peace be upon him, uprooted their town from the depths of the earth, lifted it up to the sky, then threw it upside down upon them. Allah rained upon them: حِجَارَةً مِنْ سِجِّيلٍ مَنْضُودٍ - مُسَوَّمَةً عِنْدَ رَبِّكَ ۖ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ (stones of Sijjil, in a well-arranged manner one after another. Marked from your Lord; and they are not ever far from the evil doers.)[11:82-83] Allah turned the place where they had lived into a putrid, stinking lake, which will remain as a lesson to mankind until the Day of Resurrection, and they will be among those who are most severely punished on the Day of Resurrection. Allah says: وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً (And indeed We have left thereof an evident Ayah) i. e., a clear sign, لِقَوْمٍ يَعْقِلُونَ (for a folk who understand.) This is like the Ayah, وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning And at night; will you not then reflect?)(37:137-138)

And when Our messengers came to Ibrahim with the glad tidings they said: "Verily, we are going to destroy the people of this town; truly, its people have been wrongdoers. (31)Ibrahim said: "But there is Lut in it." They said: "We know better who is there. We will verily, save him and his family – except his wife, she will be of those who remain behind. (32)And when Our messengers came to Lut, he was grieved because of them, and felt straitened on their account. They said: "Have no fear, and do not grieve! Truly, we shall save you and your family except your wife: she will be of those who remain behind. (33)"Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious. (34)And indeed We have left thereof an evident Ayah for a folk who understand (35) The Angels went to Ibrahim and then to Lut, may peace be upon them both When Lut, peace be upon him, asked Allah to help him against them, Allah sent angels to help him. They first came to Ibrahim in the form of guests, so he offered them hospitality in the appropriate manner. When he saw that they had no interest in the food, he felt some mistrust of them and was fearful of them. They started to calm him down and gave him the news of a righteous son born by his wife Sarah, who was present, and she was astonished by this, as we have already explained in our Tafsir of Surat Hud and Surat Al-Hijr. When they brought this news to Ibrahim and told him that they were sent to destroy the people of Lut, he began to speak up for them, hoping to win more time for them so that they might be guided by Allah. When they said, "We have come to destroy the people of this township," قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily, save him and his family except his wife, she will be of those who remain behind.") meaning, one of those who will be destroyed, because she used to support them in their disbelief and wrongdoing. Then the angels left him and visited Lut in the form of handsome young men. When he saw them like that, سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا (he was grieved because of them, and felt straitened on their account.) means, he was worried since if he had them as guests then he was afraid for them and what his people might do to them, but if he did not host them, he was still afraid of what might happen to them. At that point he did not know who they were. وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِينَ - إِنَّا مُنْزِلُونَ عَلَىٰ أَهْلِ هَٰذِهِ الْقَرْيَةِ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ (They said: "Have no fear, and do not grieve! Truly, we shall save you and your family except your wife: she will be of those who remain behind. Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious.") Jibril, peace be upon him, uprooted their town from the depths of the earth, lifted it up to the sky, then threw it upside down upon them. Allah rained upon them: حِجَارَةً مِنْ سِجِّيلٍ مَنْضُودٍ - مُسَوَّمَةً عِنْدَ رَبِّكَ ۖ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ (stones of Sijjil, in a well-arranged manner one after another. Marked from your Lord; and they are not ever far from the evil doers.)[11:82-83] Allah turned the place where they had lived into a putrid, stinking lake, which will remain as a lesson to mankind until the Day of Resurrection, and they will be among those who are most severely punished on the Day of Resurrection. Allah says: وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً (And indeed We have left thereof an evident Ayah) i. e., a clear sign, لِقَوْمٍ يَعْقِلُونَ (for a folk who understand.) This is like the Ayah, وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning And at night; will you not then reflect?)(37:137-138)

And when Our messengers came to Ibrahim with the glad tidings they said: "Verily, we are going to destroy the people of this town; truly, its people have been wrongdoers. (31)Ibrahim said: "But there is Lut in it." They said: "We know better who is there. We will verily, save him and his family – except his wife, she will be of those who remain behind. (32)And when Our messengers came to Lut, he was grieved because of them, and felt straitened on their account. They said: "Have no fear, and do not grieve! Truly, we shall save you and your family except your wife: she will be of those who remain behind. (33)"Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious. (34)And indeed We have left thereof an evident Ayah for a folk who understand (35) The Angels went to Ibrahim and then to Lut, may peace be upon them both When Lut, peace be upon him, asked Allah to help him against them, Allah sent angels to help him. They first came to Ibrahim in the form of guests, so he offered them hospitality in the appropriate manner. When he saw that they had no interest in the food, he felt some mistrust of them and was fearful of them. They started to calm him down and gave him the news of a righteous son born by his wife Sarah, who was present, and she was astonished by this, as we have already explained in our Tafsir of Surat Hud and Surat Al-Hijr. When they brought this news to Ibrahim and told him that they were sent to destroy the people of Lut, he began to speak up for them, hoping to win more time for them so that they might be guided by Allah. When they said, "We have come to destroy the people of this township," قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily, save him and his family except his wife, she will be of those who remain behind.") meaning, one of those who will be destroyed, because she used to support them in their disbelief and wrongdoing. Then the angels left him and visited Lut in the form of handsome young men. When he saw them like that, سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا (he was grieved because of them, and felt straitened on their account.) means, he was worried since if he had them as guests then he was afraid for them and what his people might do to them, but if he did not host them, he was still afraid of what might happen to them. At that point he did not know who they were. وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِينَ - إِنَّا مُنْزِلُونَ عَلَىٰ أَهْلِ هَٰذِهِ الْقَرْيَةِ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ (They said: "Have no fear, and do not grieve! Truly, we shall save you and your family except your wife: she will be of those who remain behind. Verily, we are about to bring down on the people of this town a great torment from the sky, because they have been rebellious.") Jibril, peace be upon him, uprooted their town from the depths of the earth, lifted it up to the sky, then threw it upside down upon them. Allah rained upon them: حِجَارَةً مِنْ سِجِّيلٍ مَنْضُودٍ - مُسَوَّمَةً عِنْدَ رَبِّكَ ۖ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ (stones of Sijjil, in a well-arranged manner one after another. Marked from your Lord; and they are not ever far from the evil doers.)[11:82-83] Allah turned the place where they had lived into a putrid, stinking lake, which will remain as a lesson to mankind until the Day of Resurrection, and they will be among those who are most severely punished on the Day of Resurrection. Allah says: وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً (And indeed We have left thereof an evident Ayah) i. e., a clear sign, لِقَوْمٍ يَعْقِلُونَ (for a folk who understand.) This is like the Ayah, وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning And at night; will you not then reflect?)(37:137-138)

And to Madyan, We sent their brother Shu'ayb. He said: "O my people! Worship Allah and hope for the last Day, and commit no mischief on the earth as mischief-makers. (36)And they denied him; so the earthquake seized them, and they lay, prostrate in their dwellings (37) Shu'ayb and His People Allah tells us that His servant and Messenger Shu'ayb, peace be upon him, warned his people, the people of Madyan, and commanded them to worship Allah Alone with no partner or associate, and to fear the wrath and punishment of Allah on the Day of Resurrection. He said: يَا قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الْآخِرَ (O my people! Worship Allah and hope for the last Day,) Ibn Jarir said: "Some of them said that this meant: Fear the Last Day." This is like the Ayah, لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ (for those who look forward to (meeting with) Allah and the Last Day)(60:6). وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ (and commit no mischief on the earth as mischief-makers.) This is forbidding them to make mischief on earth by spreading corruption, which means going around doing evil to people. They used to cheat in weights and measures, and ambush people on the road; this is in addition to their disbelief in Allah and His Messenger. So Allah destroyed them with a mighty earthquake that convulsed their land, and the Sayhah (shout) which tore their hearts from their bodies, and the torment of the Day of Shade, when their souls were taken. This was the torment of a great day. We have already examined their story in detail in Surat Al-A'raf, Surat Hud and Surat Ash-Shu'ara'. فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ (and they lay, prostrate in their dwellings.) Qatadah said, "They were dead." Others said that they were thrown on top of one another.

And to Madyan, We sent their brother Shu'ayb. He said: "O my people! Worship Allah and hope for the last Day, and commit no mischief on the earth as mischief-makers. (36)And they denied him; so the earthquake seized them, and they lay, prostrate in their dwellings (37) Shu'ayb and His People Allah tells us that His servant and Messenger Shu'ayb, peace be upon him, warned his people, the people of Madyan, and commanded them to worship Allah Alone with no partner or associate, and to fear the wrath and punishment of Allah on the Day of Resurrection. He said: يَا قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الْآخِرَ (O my people! Worship Allah and hope for the last Day,) Ibn Jarir said: "Some of them said that this meant: Fear the Last Day." This is like the Ayah, لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ (for those who look forward to (meeting with) Allah and the Last Day)(60:6). وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ (and commit no mischief on the earth as mischief-makers.) This is forbidding them to make mischief on earth by spreading corruption, which means going around doing evil to people. They used to cheat in weights and measures, and ambush people on the road; this is in addition to their disbelief in Allah and His Messenger. So Allah destroyed them with a mighty earthquake that convulsed their land, and the Sayhah (shout) which tore their hearts from their bodies, and the torment of the Day of Shade, when their souls were taken. This was the torment of a great day. We have already examined their story in detail in Surat Al-A'raf, Surat Hud and Surat Ash-Shu'ara'. فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ (and they lay, prostrate in their dwellings.) Qatadah said, "They were dead." Others said that they were thrown on top of one another.

And 'Ad and Thamud! And indeed (their destruction) is clearly apparent to you from their (ruined) dwellings. Shaytan made their deeds fair seeming to them, and turned them away from the path, though they were intelligent (38)And Qarun, Fir'awn, and Haman. And indeed Musa came to them with clear Ayat, but they were arrogant in the land, yet they could not outstrip Us (39)So, We punished each for his sins, of them were some on whom We sent a Hasib, and of them were some who were overtaken by As-Sayhah, and of them were some whom We caused the earth to swallow, and of them were some whom We drowned. It was not Allah Who wronged them, but they wronged themselves (40) The Destruction of Nations Who rejected Their Messengers Allah tells us about these nations who disbelieved in their Messengers, and how He destroyed them and sent various kinds of punishments and vengeance upon them. 'Ad, the people of Hud, peace be upon him, used to live in the Ahqaf (curved sand-hills), near Hadramawt, in the Yemen. Thamud, the people of Salih, lived in Al-Hijr, near Wadi Al-Qura. The Arabs used to know their dwelling place very well, and they often used to pass by it. Qarun was the owner of great wealth and had the keys to immense treasures. Fir'awn, the king of Egypt at the time of Musa, and his minister Haman were two Coptics who disbelieved in Allah and His Messenger, peace be upon him. فَكُلًّا أَخَذْنَا بِذَنْبِهِ ۖ (So, We punished each for his sins,) their punishments fit their crimes. فَمِنْهُمْ مَنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا (of them were some on whom We sent a Hasib,) This was the case with 'Ad, and this happened because they said: "Who is stronger than us?" So, there came upon them a violent, intensely cold wind, which was very strong and carried pebbles which it threw upon them. It carried them through the air, lifting a man up to the sky and then hurling him headlong to the ground, so that his head split and he was left as a body without a head, like uprooted stems of date palms. وَمِنْهُمْ مَنْ أَخَذَتْهُ الصَّيْحَةُ (and of them were some who were overtaken by As-Sayhah,) This is what happened to Thamud, against whom evidence was established because of the she-camel who came forth when the rock was split, exactly as they had asked for. Yet despite that they did not believe, rather they persisted in their evil behavior and disbelief, and threatening to expel Allah's Prophet Salih and the believers with him, or to stone them. So the Sayhah struck them, taking away their powers of speech and movement. وَمِنْهُمْ مَنْ خَسَفْنَا بِهِ الْأَرْضَ (and of them were some whom We caused the earth to swallow,) This refers to Qarun who transgressed, he was evil and arrogant. He disobeyed his Lord, the Most High, and paraded through the land in a boastful manner, filled with self-admiration, thinking that he was better than others. He showed off as he walked, so Allah caused the earth to swallow him and his house, and he will continue sinking into it until the Day of Resurrection. وَمِنْهُمْ مَنْ أَغْرَقْنَا (and of them were some whom We drowned.) This refers to Fir'awn, his minister Haman and their troops, all of whom were drowned in a single morning, not one of them escaped. وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ (It was not Allah Who wronged them,) in what He did to them, وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ (but they wronged themselves.) that happened to them as a punishment for what they did with their own hands.

And 'Ad and Thamud! And indeed (their destruction) is clearly apparent to you from their (ruined) dwellings. Shaytan made their deeds fair seeming to them, and turned them away from the path, though they were intelligent (38)And Qarun, Fir'awn, and Haman. And indeed Musa came to them with clear Ayat, but they were arrogant in the land, yet they could not outstrip Us (39)So, We punished each for his sins, of them were some on whom We sent a Hasib, and of them were some who were overtaken by As-Sayhah, and of them were some whom We caused the earth to swallow, and of them were some whom We drowned. It was not Allah Who wronged them, but they wronged themselves (40) The Destruction of Nations Who rejected Their Messengers Allah tells us about these nations who disbelieved in their Messengers, and how He destroyed them and sent various kinds of punishments and vengeance upon them. 'Ad, the people of Hud, peace be upon him, used to live in the Ahqaf (curved sand-hills), near Hadramawt, in the Yemen. Thamud, the people of Salih, lived in Al-Hijr, near Wadi Al-Qura. The Arabs used to know their dwelling place very well, and they often used to pass by it. Qarun was the owner of great wealth and had the keys to immense treasures. Fir'awn, the king of Egypt at the time of Musa, and his minister Haman were two Coptics who disbelieved in Allah and His Messenger, peace be upon him. فَكُلًّا أَخَذْنَا بِذَنْبِهِ ۖ (So, We punished each for his sins,) their punishments fit their crimes. فَمِنْهُمْ مَنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا (of them were some on whom We sent a Hasib,) This was the case with 'Ad, and this happened because they said: "Who is stronger than us?" So, there came upon them a violent, intensely cold wind, which was very strong and carried pebbles which it threw upon them. It carried them through the air, lifting a man up to the sky and then hurling him headlong to the ground, so that his head split and he was left as a body without a head, like uprooted stems of date palms. وَمِنْهُمْ مَنْ أَخَذَتْهُ الصَّيْحَةُ (and of them were some who were overtaken by As-Sayhah,) This is what happened to Thamud, against whom evidence was established because of the she-camel who came forth when the rock was split, exactly as they had asked for. Yet despite that they did not believe, rather they persisted in their evil behavior and disbelief, and threatening to expel Allah's Prophet Salih and the believers with him, or to stone them. So the Sayhah struck them, taking away their powers of speech and movement. وَمِنْهُمْ مَنْ خَسَفْنَا بِهِ الْأَرْضَ (and of them were some whom We caused the earth to swallow,) This refers to Qarun who transgressed, he was evil and arrogant. He disobeyed his Lord, the Most High, and paraded through the land in a boastful manner, filled with self-admiration, thinking that he was better than others. He showed off as he walked, so Allah caused the earth to swallow him and his house, and he will continue sinking into it until the Day of Resurrection. وَمِنْهُمْ مَنْ أَغْرَقْنَا (and of them were some whom We drowned.) This refers to Fir'awn, his minister Haman and their troops, all of whom were drowned in a single morning, not one of them escaped. وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ (It was not Allah Who wronged them,) in what He did to them, وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ (but they wronged themselves.) that happened to them as a punishment for what they did with their own hands.

And 'Ad and Thamud! And indeed (their destruction) is clearly apparent to you from their (ruined) dwellings. Shaytan made their deeds fair seeming to them, and turned them away from the path, though they were intelligent (38)And Qarun, Fir'awn, and Haman. And indeed Musa came to them with clear Ayat, but they were arrogant in the land, yet they could not outstrip Us (39)So, We punished each for his sins, of them were some on whom We sent a Hasib, and of them were some who were overtaken by As-Sayhah, and of them were some whom We caused the earth to swallow, and of them were some whom We drowned. It was not Allah Who wronged them, but they wronged themselves (40) The Destruction of Nations Who rejected Their Messengers Allah tells us about these nations who disbelieved in their Messengers, and how He destroyed them and sent various kinds of punishments and vengeance upon them. 'Ad, the people of Hud, peace be upon him, used to live in the Ahqaf (curved sand-hills), near Hadramawt, in the Yemen. Thamud, the people of Salih, lived in Al-Hijr, near Wadi Al-Qura. The Arabs used to know their dwelling place very well, and they often used to pass by it. Qarun was the owner of great wealth and had the keys to immense treasures. Fir'awn, the king of Egypt at the time of Musa, and his minister Haman were two Coptics who disbelieved in Allah and His Messenger, peace be upon him. فَكُلًّا أَخَذْنَا بِذَنْبِهِ ۖ (So, We punished each for his sins,) their punishments fit their crimes. فَمِنْهُمْ مَنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا (of them were some on whom We sent a Hasib,) This was the case with 'Ad, and this happened because they said: "Who is stronger than us?" So, there came upon them a violent, intensely cold wind, which was very strong and carried pebbles which it threw upon them. It carried them through the air, lifting a man up to the sky and then hurling him headlong to the ground, so that his head split and he was left as a body without a head, like uprooted stems of date palms. وَمِنْهُمْ مَنْ أَخَذَتْهُ الصَّيْحَةُ (and of them were some who were overtaken by As-Sayhah,) This is what happened to Thamud, against whom evidence was established because of the she-camel who came forth when the rock was split, exactly as they had asked for. Yet despite that they did not believe, rather they persisted in their evil behavior and disbelief, and threatening to expel Allah's Prophet Salih and the believers with him, or to stone them. So the Sayhah struck them, taking away their powers of speech and movement. وَمِنْهُمْ مَنْ خَسَفْنَا بِهِ الْأَرْضَ (and of them were some whom We caused the earth to swallow,) This refers to Qarun who transgressed, he was evil and arrogant. He disobeyed his Lord, the Most High, and paraded through the land in a boastful manner, filled with self-admiration, thinking that he was better than others. He showed off as he walked, so Allah caused the earth to swallow him and his house, and he will continue sinking into it until the Day of Resurrection. وَمِنْهُمْ مَنْ أَغْرَقْنَا (and of them were some whom We drowned.) This refers to Fir'awn, his minister Haman and their troops, all of whom were drowned in a single morning, not one of them escaped. وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ (It was not Allah Who wronged them,) in what He did to them, وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ (but they wronged themselves.) that happened to them as a punishment for what they did with their own hands.

The parable of those who seek protectors from other than Allah is that of a spider who builds a house; but indeed, the weakest of houses is the spider's house – if they but knew (41)Verily, Allah knows what things they invoke instead of Him. He is the All-Mighty, the All-Wise (42)And these are the examples We give for mankind; but none will understand them except those who have knowledge (of Allah)(43) Likening the gods of the Idolators to the House of a Spider This is how Allah described the idolators in their reverence of gods besides Him, hoping that they would help them and provide for them, and turning to them in times of difficulties. In this regard, they were like the house of a spider, which is so weak and frail, because by clinging to these gods they were like a person who holds on to a spider's web, who does not gain any benefit from that. If they knew this, they would not take any protectors besides Allah. This is unlike the Muslim believer, whose heart is devoted to Allah, yet he still does righteous deeds and follows the Laws of Allah, for he has grasped the most trustworthy handle that will never break because it is so strong and firm. Then Allah warns those who worship others besides Him and associate others with Him that He knows what they do and the rivals they associate with Him. He will punish them for their attribution, for He is All-Wise and All-Knowing. Then He says: وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ (And these are the examples We give for mankind; but none will understand them except those who have knowledge.) meaning, no one understands them or ponders them except those who are possessed of deep knowledge. Ibn Abi Hatim recorded that 'Amr bin Murrah said, "I never came across an Ayah of the Book of Allah that I did not know, but it grieved me, because I heard that Allah says: وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ (And these are the examples We give for mankind; but none will understand them except those who have knowledge.)"

The parable of those who seek protectors from other than Allah is that of a spider who builds a house; but indeed, the weakest of houses is the spider's house – if they but knew (41)Verily, Allah knows what things they invoke instead of Him. He is the All-Mighty, the All-Wise (42)And these are the examples We give for mankind; but none will understand them except those who have knowledge (of Allah)(43) Likening the gods of the Idolators to the House of a Spider This is how Allah described the idolators in their reverence of gods besides Him, hoping that they would help them and provide for them, and turning to them in times of difficulties. In this regard, they were like the house of a spider, which is so weak and frail, because by clinging to these gods they were like a person who holds on to a spider's web, who does not gain any benefit from that. If they knew this, they would not take any protectors besides Allah. This is unlike the Muslim believer, whose heart is devoted to Allah, yet he still does righteous deeds and follows the Laws of Allah, for he has grasped the most trustworthy handle that will never break because it is so strong and firm. Then Allah warns those who worship others besides Him and associate others with Him that He knows what they do and the rivals they associate with Him. He will punish them for their attribution, for He is All-Wise and All-Knowing. Then He says: وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ (And these are the examples We give for mankind; but none will understand them except those who have knowledge.) meaning, no one understands them or ponders them except those who are possessed of deep knowledge. Ibn Abi Hatim recorded that 'Amr bin Murrah said, "I never came across an Ayah of the Book of Allah that I did not know, but it grieved me, because I heard that Allah says: وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ (And these are the examples We give for mankind; but none will understand them except those who have knowledge.)"

The parable of those who seek protectors from other than Allah is that of a spider who builds a house; but indeed, the weakest of houses is the spider's house – if they but knew (41)Verily, Allah knows what things they invoke instead of Him. He is the All-Mighty, the All-Wise (42)And these are the examples We give for mankind; but none will understand them except those who have knowledge (of Allah)(43) Likening the gods of the Idolators to the House of a Spider This is how Allah described the idolators in their reverence of gods besides Him, hoping that they would help them and provide for them, and turning to them in times of difficulties. In this regard, they were like the house of a spider, which is so weak and frail, because by clinging to these gods they were like a person who holds on to a spider's web, who does not gain any benefit from that. If they knew this, they would not take any protectors besides Allah. This is unlike the Muslim believer, whose heart is devoted to Allah, yet he still does righteous deeds and follows the Laws of Allah, for he has grasped the most trustworthy handle that will never break because it is so strong and firm. Then Allah warns those who worship others besides Him and associate others with Him that He knows what they do and the rivals they associate with Him. He will punish them for their attribution, for He is All-Wise and All-Knowing. Then He says: وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ (And these are the examples We give for mankind; but none will understand them except those who have knowledge.) meaning, no one understands them or ponders them except those who are possessed of deep knowledge. Ibn Abi Hatim recorded that 'Amr bin Murrah said, "I never came across an Ayah of the Book of Allah that I did not know, but it grieved me, because I heard that Allah says: وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ (And these are the examples We give for mankind; but none will understand them except those who have knowledge.)"

Allah created the heavens and the earth with truth. Verily, therein is surely a sign for those who believe (44)Recite what has been revealed to you of the Book, and perform the Salah. Verily, the Salah prevents from Al-Fahsha' (immoral sins) and Al-Munkar (evil deeds) and the remembering (praising) of Allah is greater indeed. And Allah knows what you do.) Allah tells us of His immense power, that He created the heavens and the earth with truth, meaning for a higher purpose than mere pla (45) لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ (that every person may be rewarded for that which he strives)(20:15). لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى (that He may requite those who do evil with that which they have done, and reward those who do good, with what is best)(53:31). إِنَّ فِي ذَٰلِكَ لَآيَةً لِلْمُؤْمِنِينَ (Verily, therein is surely a sign for those who believe.) meaning, there is clear evidence that Allah is alone in creating, controlling, and in His divinity. The Command to convey the Message, to recite the Qur'an and to pray Then Allah commands His Messenger ﷺ and the believers to recite the Qur'an, which means both reciting it and conveying it to people. وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ (and perform the Salah. Verily, the Salah prevents from Al-Fahsha' and Al-Munkar and the remembrance of Allah is greater indeed.) Prayer includes two things: the first of which is giving up immoral behavior and evil deeds, i.e., praying regularly enables a person to give up these things. Imam Ahmad recorded that Abu Hurayrah said: "A man came to the Prophet ﷺ and said, 'So-and-so prays at night, but when morning comes, he steals.' The Prophet ﷺ said: إِنَّهُ سَيَنْهَاهُ مَا تَقُولُ (What you are saying (i.e., the Salah) will stop him from doing that.)" Prayer also includes the remembering of Allah, which is the higher objective, Allah says: وَلَذِكْرُ اللَّهِ أَكْبَرُ (and the remembrance of Allah is greater indeed.) more important than the former. وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ (And Allah knows what you do.) means, He knows all that you do and say. Abu Al-'Aliyah commented on the Ayah: إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ۗ (Verily, the Salah prevents from immoral sins and evil wicked deeds) "Prayer has three attributes, and any prayer that contains none of these attributes is not truly prayer: Being done purely and sincerely for Allah alone (Ikhlas), fear of Allah, and remembrance of Allah. Ikhlas makes a person do good deeds, fear prevents him from doing evil deeds, and the remembrance of Allah is the Qur'an which contains commands and prohibitions." Ibn 'Awn Al-Ansari said: "When you are praying, you are doing good, it is keeping you away from immoral sins and evil wicked deeds and what you are doing is part of the remembrance of Allah which is greater."

Allah created the heavens and the earth with truth. Verily, therein is surely a sign for those who believe (44)Recite what has been revealed to you of the Book, and perform the Salah. Verily, the Salah prevents from Al-Fahsha' (immoral sins) and Al-Munkar (evil deeds) and the remembering (praising) of Allah is greater indeed. And Allah knows what you do.) Allah tells us of His immense power, that He created the heavens and the earth with truth, meaning for a higher purpose than mere pla (45) لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ (that every person may be rewarded for that which he strives)(20:15). لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى (that He may requite those who do evil with that which they have done, and reward those who do good, with what is best)(53:31). إِنَّ فِي ذَٰلِكَ لَآيَةً لِلْمُؤْمِنِينَ (Verily, therein is surely a sign for those who believe.) meaning, there is clear evidence that Allah is alone in creating, controlling, and in His divinity. The Command to convey the Message, to recite the Qur'an and to pray Then Allah commands His Messenger ﷺ and the believers to recite the Qur'an, which means both reciting it and conveying it to people. وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ (and perform the Salah. Verily, the Salah prevents from Al-Fahsha' and Al-Munkar and the remembrance of Allah is greater indeed.) Prayer includes two things: the first of which is giving up immoral behavior and evil deeds, i.e., praying regularly enables a person to give up these things. Imam Ahmad recorded that Abu Hurayrah said: "A man came to the Prophet ﷺ and said, 'So-and-so prays at night, but when morning comes, he steals.' The Prophet ﷺ said: إِنَّهُ سَيَنْهَاهُ مَا تَقُولُ (What you are saying (i.e., the Salah) will stop him from doing that.)" Prayer also includes the remembering of Allah, which is the higher objective, Allah says: وَلَذِكْرُ اللَّهِ أَكْبَرُ (and the remembrance of Allah is greater indeed.) more important than the former. وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ (And Allah knows what you do.) means, He knows all that you do and say. Abu Al-'Aliyah commented on the Ayah: إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ۗ (Verily, the Salah prevents from immoral sins and evil wicked deeds) "Prayer has three attributes, and any prayer that contains none of these attributes is not truly prayer: Being done purely and sincerely for Allah alone (Ikhlas), fear of Allah, and remembrance of Allah. Ikhlas makes a person do good deeds, fear prevents him from doing evil deeds, and the remembrance of Allah is the Qur'an which contains commands and prohibitions." Ibn 'Awn Al-Ansari said: "When you are praying, you are doing good, it is keeping you away from immoral sins and evil wicked deeds and what you are doing is part of the remembrance of Allah which is greater."

And argue not with the People of the Scripture, except with that which is better – except with such of them as do wrong; and say (to them): "We believe in that which has been revealed to us and revealed to you; our God and your God is One, and to Him we have submitted. (46) Arguing with the People of the Book What is meant here is that anyone who wants to find out about religion from them should argue with them in a manner that is better, as this will be more effective. Allah says: ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ (Invite to the way of your Lord with wisdom and fair preaching...)(16:125) And Allah said to Musa and Harun when he sent them to Fir'awn: فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ (And speak to him mildly, perhaps he may accept admonition or fear.)(20:44) Allah says here: إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ (except with such of them as do wrong;) meaning, those who turn away from the truth, turning a blind eye to clear evidence, being stubborn and arrogant. In this case you should progress from debate to combat, fighting them in such a way as to deter them from committing aggression against you. Allah says: لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ (Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance that mankind may keep up justice. And We brought forth iron wherein is mighty power) until: إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Verily, Allah is All-Strong, All-Mighty)(57:25). Jabir said: "We were commanded to strike with the sword whoever opposes the Book of Allah." And His saying: وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ (and say (to them): "We believe in that which has been revealed to us and revealed to you;) means, 'if they tell you something which you do not know to be true or false, say to them: We do not hasten to say it is a lie, because it may be true, and we do not hasten to say it is true because it may be false. We believe in it in general, under the condition that it has been revealed and has not been altered or deliberately misinterpreted.' Imam Al-Bukhari, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said, "The People of the Book used to read the Tawrah in Hebrew and explain it in Arabic to the Muslims. The Messenger of Allah ﷺ said: لَا تُصَدِّقُوا أَهْلَ الْكِتَابِ وَلَا تُكَذِّبُوهُمْ، وَقُولُوا: آمَنَّا بِاللهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَيْكُمْ، وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ، وَنَحْنُ لَهُ مُسْلِمُونَ (Do not believe the People of the Book and do not deny them. Say: "We believe in Allah and what has been revealed to us and what has been revealed to you. Our God and your God is One, and to Him we have submitted.")" This Hadith was narrated only by Al-Bukhari. Al-Bukhari recorded that Ibn 'Abbas said: "How can you ask the People of the Book about anything, when your Book that was revealed to the Messenger of Allah ﷺ is more recent, you read it pure and uncontaminated, it tells you that the People of the Book altered and changed the Book, that they write the Book with their own hands and then say, 'This is from Allah,' to purchace with it a small price? Should not the knowledge that you have, prevent you from asking them? No, by Allah, we have never seen any of them asking you about what was sent down to you." Al-Bukhari recorded that Humayd bin 'Abdur-Rahman heard Mu'awiyah talking to a group of Quraysh in Al-Madinah. He mentioned Ka'b Al-Ahbar, and said: "He was one of the most truthful of those who narrated from the People of the Book, even though we found that some of what he said might be lies." I say, this means that some of what he said could be classified linguistically as lies, but he did not intend to lie, because he was narrating from manuscripts which he thought were good, but they contained fabricated material, because they did not have people who were so conscientious in memorizing the Scriptures by heart as the people of this great Ummah.

And thus We have sent down the Book to you, and those whom We gave the Scripture believe therein as also do some of these and none but the disbelievers reject Our Ayat (47)Neither did you read any book before it nor did you write any book with your right hand. In that case, indeed, the followers of falsehood might have doubted (48)Nay, but it is clear Ayat, (preserved) in the breasts of those who have been given knowledge. And none but the wrongdoers deny Our Ayat (49) Evidence for the Fact that the Qur'an was revealed from Allah Ibn Jarir said: "Allah says, 'just as We revealed the Books to the Messengers who came before you, O Muhammad, so We have also revealed this Book to you.'" What he said is good and fits the context. Allah's saying: فَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُونَ بِهِ ۖ (and those whom We gave the Scripture believe therein) means, those knowledgable rabbis and scholars among them who learned it and recited it properly, such as 'Abdullah bin Salam, Salman Al-Farisi and others like them. وَمِنْ هَٰؤُلَاءِ مَنْ يُؤْمِنُ بِهِ ۚ (as also believe therein some of these) meaning, the Quraysh Arabs and others. وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الْكَافِرُونَ (and none but the disbelievers reject Our Ayat.) No one disbelieves and rejects them except those who conceal the truth with falsehood, and those who try to hide the rays and light of the sun by their covering an eye. Then Allah says: وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ (Neither did you read any book before it (this Qur'an) nor did you write any book with your right hand.) meaning, 'you lived among your people for a long time before you brought this Qur'an. During this time you never read any book or wrote anything. Your people, as well as others all know that you are an unlettered man who does not read or write.' This is how he was also described in the previous Scriptures, as Allah says: الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ (Those who follow the Messenger, the Prophet, the unlettered about whom they find written with them in the Tawrah and the Injil, – he commands them with good; and forbids them from evil.)(7:157) This is how the Messenger of Allah ﷺ will remain until the Day of Resurrection, unable to write even one line or one letter. He used to have scribes who would write down the revelation for him, or would write letters from him to be sent to different places. Allah's saying: إِذًا لَارْتَابَ الْمُبْطِلُونَ (In that case, indeed, the followers of falsehood might have doubted.) means, 'if you had been literate, some ignorant people would have doubted you. They would have said that you learned this from Books inherited from the Prophets which came before.' Indeed, they did say that, even though they knew that he was unlettered and could not read or write. 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) Allah says: قُلْ أَنْزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ (Say: "It has been sent down by Him Who knows the secret of the heavens and the earth)(25:6). And Allah says here: بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ ۚ (Nay, but it is (Quran), the clear Ayat, (preserved) in the breasts of those who have been given knowledge.) meaning, this Qur'an is clear Ayat which indicate the truth, commands, prohibitions and stories. It is memorized by the scholars for whom Allah makes it easy to memorize, recite and interpret. This is like the Ayah, وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (And We have indeed made the Qur'an easy to understand and remember; then is there any one who will remember)(54:17). The Messenger of Allah ﷺ said: مَا مِنْ نَبِيٍّ إِلَّا وَقَدْ أُعْطِيَ مَا آمَنَ عَلَى مِثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا (There has never been any Prophet who was not given that which would make people believe in him. What I have been given is revelation which Allah reveals to me, and I hope that I will have the most followers among them.) According to the Hadith of 'Iyad bin Himar, recorded in Sahih Muslim, Allah says: إِنِّي مُبْتَلِيكَ وَمُبْتَلٍ بِكَ، وَمُنْزِلٌ عَلَيْكَ كِتَابًا لَا يَغْسِلُهُ الْمَاءُ، تَقْرَؤُهُ نَائِمًا وَيَقْظَانًا ("I am testing you and testing others through you, revealing to you a Book which cannot be washed away by water, which you recite while you are asleep and while you are awake.") This means, if the manuscript where it is written were to be washed with water, there is no need for that manuscript. This is because it is preserved in the hearts and is easy on the tongue (i.e., is easy to recite), and is controlling people's hearts and minds. It is miraculous in its wording and in its meanings. In the previous Scriptures this Ummah was described as carrying their holy Books in their hearts. وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ (And none but the wrongdoers deny Our Ayat) Nobody denies it or tries to undermine its status or rejects it except the wrongdoers, i.e., the arrogant transgressors who know the truth but turn away from it, as Allah says: إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ - وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.)(10:96-97)

And thus We have sent down the Book to you, and those whom We gave the Scripture believe therein as also do some of these and none but the disbelievers reject Our Ayat (47)Neither did you read any book before it nor did you write any book with your right hand. In that case, indeed, the followers of falsehood might have doubted (48)Nay, but it is clear Ayat, (preserved) in the breasts of those who have been given knowledge. And none but the wrongdoers deny Our Ayat (49) Evidence for the Fact that the Qur'an was revealed from Allah Ibn Jarir said: "Allah says, 'just as We revealed the Books to the Messengers who came before you, O Muhammad, so We have also revealed this Book to you.'" What he said is good and fits the context. Allah's saying: فَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُونَ بِهِ ۖ (and those whom We gave the Scripture believe therein) means, those knowledgable rabbis and scholars among them who learned it and recited it properly, such as 'Abdullah bin Salam, Salman Al-Farisi and others like them. وَمِنْ هَٰؤُلَاءِ مَنْ يُؤْمِنُ بِهِ ۚ (as also believe therein some of these) meaning, the Quraysh Arabs and others. وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الْكَافِرُونَ (and none but the disbelievers reject Our Ayat.) No one disbelieves and rejects them except those who conceal the truth with falsehood, and those who try to hide the rays and light of the sun by their covering an eye. Then Allah says: وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ (Neither did you read any book before it (this Qur'an) nor did you write any book with your right hand.) meaning, 'you lived among your people for a long time before you brought this Qur'an. During this time you never read any book or wrote anything. Your people, as well as others all know that you are an unlettered man who does not read or write.' This is how he was also described in the previous Scriptures, as Allah says: الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ (Those who follow the Messenger, the Prophet, the unlettered about whom they find written with them in the Tawrah and the Injil, – he commands them with good; and forbids them from evil.)(7:157) This is how the Messenger of Allah ﷺ will remain until the Day of Resurrection, unable to write even one line or one letter. He used to have scribes who would write down the revelation for him, or would write letters from him to be sent to different places. Allah's saying: إِذًا لَارْتَابَ الْمُبْطِلُونَ (In that case, indeed, the followers of falsehood might have doubted.) means, 'if you had been literate, some ignorant people would have doubted you. They would have said that you learned this from Books inherited from the Prophets which came before.' Indeed, they did say that, even though they knew that he was unlettered and could not read or write. 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) Allah says: قُلْ أَنْزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ (Say: "It has been sent down by Him Who knows the secret of the heavens and the earth)(25:6). And Allah says here: بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ ۚ (Nay, but it is (Quran), the clear Ayat, (preserved) in the breasts of those who have been given knowledge.) meaning, this Qur'an is clear Ayat which indicate the truth, commands, prohibitions and stories. It is memorized by the scholars for whom Allah makes it easy to memorize, recite and interpret. This is like the Ayah, وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (And We have indeed made the Qur'an easy to understand and remember; then is there any one who will remember)(54:17). The Messenger of Allah ﷺ said: مَا مِنْ نَبِيٍّ إِلَّا وَقَدْ أُعْطِيَ مَا آمَنَ عَلَى مِثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا (There has never been any Prophet who was not given that which would make people believe in him. What I have been given is revelation which Allah reveals to me, and I hope that I will have the most followers among them.) According to the Hadith of 'Iyad bin Himar, recorded in Sahih Muslim, Allah says: إِنِّي مُبْتَلِيكَ وَمُبْتَلٍ بِكَ، وَمُنْزِلٌ عَلَيْكَ كِتَابًا لَا يَغْسِلُهُ الْمَاءُ، تَقْرَؤُهُ نَائِمًا وَيَقْظَانًا ("I am testing you and testing others through you, revealing to you a Book which cannot be washed away by water, which you recite while you are asleep and while you are awake.") This means, if the manuscript where it is written were to be washed with water, there is no need for that manuscript. This is because it is preserved in the hearts and is easy on the tongue (i.e., is easy to recite), and is controlling people's hearts and minds. It is miraculous in its wording and in its meanings. In the previous Scriptures this Ummah was described as carrying their holy Books in their hearts. وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ (And none but the wrongdoers deny Our Ayat) Nobody denies it or tries to undermine its status or rejects it except the wrongdoers, i.e., the arrogant transgressors who know the truth but turn away from it, as Allah says: إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ - وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.)(10:96-97)

And thus We have sent down the Book to you, and those whom We gave the Scripture believe therein as also do some of these and none but the disbelievers reject Our Ayat (47)Neither did you read any book before it nor did you write any book with your right hand. In that case, indeed, the followers of falsehood might have doubted (48)Nay, but it is clear Ayat, (preserved) in the breasts of those who have been given knowledge. And none but the wrongdoers deny Our Ayat (49) Evidence for the Fact that the Qur'an was revealed from Allah Ibn Jarir said: "Allah says, 'just as We revealed the Books to the Messengers who came before you, O Muhammad, so We have also revealed this Book to you.'" What he said is good and fits the context. Allah's saying: فَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُونَ بِهِ ۖ (and those whom We gave the Scripture believe therein) means, those knowledgable rabbis and scholars among them who learned it and recited it properly, such as 'Abdullah bin Salam, Salman Al-Farisi and others like them. وَمِنْ هَٰؤُلَاءِ مَنْ يُؤْمِنُ بِهِ ۚ (as also believe therein some of these) meaning, the Quraysh Arabs and others. وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الْكَافِرُونَ (and none but the disbelievers reject Our Ayat.) No one disbelieves and rejects them except those who conceal the truth with falsehood, and those who try to hide the rays and light of the sun by their covering an eye. Then Allah says: وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ (Neither did you read any book before it (this Qur'an) nor did you write any book with your right hand.) meaning, 'you lived among your people for a long time before you brought this Qur'an. During this time you never read any book or wrote anything. Your people, as well as others all know that you are an unlettered man who does not read or write.' This is how he was also described in the previous Scriptures, as Allah says: الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ (Those who follow the Messenger, the Prophet, the unlettered about whom they find written with them in the Tawrah and the Injil, – he commands them with good; and forbids them from evil.)(7:157) This is how the Messenger of Allah ﷺ will remain until the Day of Resurrection, unable to write even one line or one letter. He used to have scribes who would write down the revelation for him, or would write letters from him to be sent to different places. Allah's saying: إِذًا لَارْتَابَ الْمُبْطِلُونَ (In that case, indeed, the followers of falsehood might have doubted.) means, 'if you had been literate, some ignorant people would have doubted you. They would have said that you learned this from Books inherited from the Prophets which came before.' Indeed, they did say that, even though they knew that he was unlettered and could not read or write. 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) Allah says: قُلْ أَنْزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ (Say: "It has been sent down by Him Who knows the secret of the heavens and the earth)(25:6). And Allah says here: بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ ۚ (Nay, but it is (Quran), the clear Ayat, (preserved) in the breasts of those who have been given knowledge.) meaning, this Qur'an is clear Ayat which indicate the truth, commands, prohibitions and stories. It is memorized by the scholars for whom Allah makes it easy to memorize, recite and interpret. This is like the Ayah, وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (And We have indeed made the Qur'an easy to understand and remember; then is there any one who will remember)(54:17). The Messenger of Allah ﷺ said: مَا مِنْ نَبِيٍّ إِلَّا وَقَدْ أُعْطِيَ مَا آمَنَ عَلَى مِثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا (There has never been any Prophet who was not given that which would make people believe in him. What I have been given is revelation which Allah reveals to me, and I hope that I will have the most followers among them.) According to the Hadith of 'Iyad bin Himar, recorded in Sahih Muslim, Allah says: إِنِّي مُبْتَلِيكَ وَمُبْتَلٍ بِكَ، وَمُنْزِلٌ عَلَيْكَ كِتَابًا لَا يَغْسِلُهُ الْمَاءُ، تَقْرَؤُهُ نَائِمًا وَيَقْظَانًا ("I am testing you and testing others through you, revealing to you a Book which cannot be washed away by water, which you recite while you are asleep and while you are awake.") This means, if the manuscript where it is written were to be washed with water, there is no need for that manuscript. This is because it is preserved in the hearts and is easy on the tongue (i.e., is easy to recite), and is controlling people's hearts and minds. It is miraculous in its wording and in its meanings. In the previous Scriptures this Ummah was described as carrying their holy Books in their hearts. وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ (And none but the wrongdoers deny Our Ayat) Nobody denies it or tries to undermine its status or rejects it except the wrongdoers, i.e., the arrogant transgressors who know the truth but turn away from it, as Allah says: إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ - وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.)(10:96-97)

And they say: "Why are not signs sent down to him from his Lord?" Say: "The signs are only with Allah, and I am only a plain warner. (50)Is it not sufficient for them that We have sent down to you the Book which is recited to them? Verily, herein is mercy and a reminder for a people who believe (51)Say: "Sufficient is Allah for a witness between me and you. He knows what is in the heavens and on the earth." And those who believe in falsehood, and disbelieve in Allah, it is they who are the losers (52) The Idolators' demand for Signs, and the Response Allah tells us how the idolators stubbornly demanded signs, meaning that they wanted signs to show them that Muhammad ﷺ was indeed the Messenger of Allah, just as Salih was given the sign of the she-camel. Allah says: قُلْ (Say) – 'O Muhammad' – إِنَّمَا الْآيَاتُ عِنْدَ اللَّهِ (The signs are only with Allah) meaning, 'the matter rests with Allah, and if He knew that you would be guided, He would respond to your request, because it is very easy for Him to do that. Yet He knows that you are merely being stubborn and putting me to the test, so He will not respond to you.' This is like the Ayah, وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ ۚ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا ۚ (And nothing stops Us from sending the Ayat but that the people of old denied them. And We sent the she-camel to Thamud as a clear sign, but they did her wrong)(17:59). وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ (and I am only a plain warner) means, 'I have been sent to you only as a warner to bring a clear warning; all I have to do is convey the Message of Allah to you. ' مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا (He whom Allah guides, he is the rightly-guided; but he whom He sends astray, for him you will find no guide to lead him.)(18:17) لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۗ (Not upon you is their guidance, but Allah guides whom He wills)(2:272). Then Allah shows us how ignorant and foolish they were when they demanded a sign to prove to them that what Muhammad ﷺ had brought to them was true. He brought them a great Book which falsehood cannot reach, neither from before it or behind it, it was greater than all other miracles, for the most eloquent of men could not match it or produce ten Surahs, or even one Surah like it. أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ (Is it not sufficient for them that We have sent down to you the Book which is recited to them?) means, 'is it not sufficient as a sign for them that We have sent down to you this great Book which tells them about what happened before their time, what will happen after they are gone, and passes judgement between them. Even though you are an unlettered man who can neither read nor write, and you have not mixed with any of the People of the Book. Yet you brought them news of what was said in the first Scriptures showing what is right in the matters that they dispute over, and bringing clear and obvious truth.' As Allah says: أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ (Is it not a sign to them that the learned scholars of the Children of Israel knew it (to be true)?)(26:197) وَقَالُوا لَوْلَا يَأْتِينَا بِآيَةٍ مِنْ رَبِّهِ ۚ أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ (They say: "Why does he not bring us a sign from his Lord?" Has there not come to them the proof of that which is in the former Scriptures?)(20:133) Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: مَا مِنَ الْأَنْبِيَاءِ مِنْ نَبِيٍّ إِلَّا قَدْ أُعْطِيَ مِنَ الْآيَاتِ مَا مِثْلُهُ آمَنَ عَلَيْهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَةِ (There is no Prophet who was not given some miracles that would make the people believe in him. What I have been given is revelation which Allah reveals to me, and I hope that I will have the greatest number of followers on the Day of Resurrection.)" It was also recorded by Al-Bukhari and Muslim. Indeed Allah has said: إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ (Verily, herein is mercy and a reminder for a people who believe.) In this Qur'an there is mercy, that is, explanation of the truth and removal of falsehood, and a reminder to the believers of the punishment that is to come to the disbelievers and sinners. Then Allah says: قُلْ كَفَىٰ بِاللَّهِ بَيْنِي وَبَيْنَكُمْ شَهِيدًا ۖ (Say: "Sufficient is Allah for a witness between me and you...") 'He knows best the words of denial that you utter, and he knows what I am telling you about Him and that He has sent me. If I were telling lies about Him, He would have executed His vengeance upon me,' as Allah says elsewhere: وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ - لَأَخَذْنَا مِنْهُ بِالْيَمِينِ - ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ - فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (And if he had forged a false saying concerning Us, We surely would have seized him by his right hand, and then We certainly would have cut off his aorta, and none of you could have withheld Us from (punishing) him.)(69:44-47). 'But I am telling the truth in what I say to you about Him, so He has supported me with clear miracles and definitive evidence.' يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۗ (He knows what is in the heavens and the earth.) means, nothing is hidden from Him at all. وَالَّذِينَ آمَنُوا بِالْبَاطِلِ وَكَفَرُوا بِاللَّهِ أُولَٰئِكَ هُمُ الْخَاسِرُونَ (And those who believe in falsehood, and disbelieve in Allah, it is they who are the losers.) means, on the Day of Resurrection, they will be punished for what they did, and will get what they justly deserve for rejecting the truth and following falsehood, for disbelieving in the Messengers of Allah even when there was proof that they were telling the truth, and for worshipping false gods with no evidence. Allah will punish them for all that, for He is All-Wise and All-Knowing.

And they say: "Why are not signs sent down to him from his Lord?" Say: "The signs are only with Allah, and I am only a plain warner. (50)Is it not sufficient for them that We have sent down to you the Book which is recited to them? Verily, herein is mercy and a reminder for a people who believe (51)Say: "Sufficient is Allah for a witness between me and you. He knows what is in the heavens and on the earth." And those who believe in falsehood, and disbelieve in Allah, it is they who are the losers (52) The Idolators' demand for Signs, and the Response Allah tells us how the idolators stubbornly demanded signs, meaning that they wanted signs to show them that Muhammad ﷺ was indeed the Messenger of Allah, just as Salih was given the sign of the she-camel. Allah says: قُلْ (Say) – 'O Muhammad' – إِنَّمَا الْآيَاتُ عِنْدَ اللَّهِ (The signs are only with Allah) meaning, 'the matter rests with Allah, and if He knew that you would be guided, He would respond to your request, because it is very easy for Him to do that. Yet He knows that you are merely being stubborn and putting me to the test, so He will not respond to you.' This is like the Ayah, وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ ۚ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا ۚ (And nothing stops Us from sending the Ayat but that the people of old denied them. And We sent the she-camel to Thamud as a clear sign, but they did her wrong)(17:59). وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ (and I am only a plain warner) means, 'I have been sent to you only as a warner to bring a clear warning; all I have to do is convey the Message of Allah to you. ' مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا (He whom Allah guides, he is the rightly-guided; but he whom He sends astray, for him you will find no guide to lead him.)(18:17) لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۗ (Not upon you is their guidance, but Allah guides whom He wills)(2:272). Then Allah shows us how ignorant and foolish they were when they demanded a sign to prove to them that what Muhammad ﷺ had brought to them was true. He brought them a great Book which falsehood cannot reach, neither from before it or behind it, it was greater than all other miracles, for the most eloquent of men could not match it or produce ten Surahs, or even one Surah like it. أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ (Is it not sufficient for them that We have sent down to you the Book which is recited to them?) means, 'is it not sufficient as a sign for them that We have sent down to you this great Book which tells them about what happened before their time, what will happen after they are gone, and passes judgement between them. Even though you are an unlettered man who can neither read nor write, and you have not mixed with any of the People of the Book. Yet you brought them news of what was said in the first Scriptures showing what is right in the matters that they dispute over, and bringing clear and obvious truth.' As Allah says: أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ (Is it not a sign to them that the learned scholars of the Children of Israel knew it (to be true)?)(26:197) وَقَالُوا لَوْلَا يَأْتِينَا بِآيَةٍ مِنْ رَبِّهِ ۚ أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ (They say: "Why does he not bring us a sign from his Lord?" Has there not come to them the proof of that which is in the former Scriptures?)(20:133) Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: مَا مِنَ الْأَنْبِيَاءِ مِنْ نَبِيٍّ إِلَّا قَدْ أُعْطِيَ مِنَ الْآيَاتِ مَا مِثْلُهُ آمَنَ عَلَيْهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَةِ (There is no Prophet who was not given some miracles that would make the people believe in him. What I have been given is revelation which Allah reveals to me, and I hope that I will have the greatest number of followers on the Day of Resurrection.)" It was also recorded by Al-Bukhari and Muslim. Indeed Allah has said: إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ (Verily, herein is mercy and a reminder for a people who believe.) In this Qur'an there is mercy, that is, explanation of the truth and removal of falsehood, and a reminder to the believers of the punishment that is to come to the disbelievers and sinners. Then Allah says: قُلْ كَفَىٰ بِاللَّهِ بَيْنِي وَبَيْنَكُمْ شَهِيدًا ۖ (Say: "Sufficient is Allah for a witness between me and you...") 'He knows best the words of denial that you utter, and he knows what I am telling you about Him and that He has sent me. If I were telling lies about Him, He would have executed His vengeance upon me,' as Allah says elsewhere: وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ - لَأَخَذْنَا مِنْهُ بِالْيَمِينِ - ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ - فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (And if he had forged a false saying concerning Us, We surely would have seized him by his right hand, and then We certainly would have cut off his aorta, and none of you could have withheld Us from (punishing) him.)(69:44-47). 'But I am telling the truth in what I say to you about Him, so He has supported me with clear miracles and definitive evidence.' يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۗ (He knows what is in the heavens and the earth.) means, nothing is hidden from Him at all. وَالَّذِينَ آمَنُوا بِالْبَاطِلِ وَكَفَرُوا بِاللَّهِ أُولَٰئِكَ هُمُ الْخَاسِرُونَ (And those who believe in falsehood, and disbelieve in Allah, it is they who are the losers.) means, on the Day of Resurrection, they will be punished for what they did, and will get what they justly deserve for rejecting the truth and following falsehood, for disbelieving in the Messengers of Allah even when there was proof that they were telling the truth, and for worshipping false gods with no evidence. Allah will punish them for all that, for He is All-Wise and All-Knowing.

And they say: "Why are not signs sent down to him from his Lord?" Say: "The signs are only with Allah, and I am only a plain warner. (50)Is it not sufficient for them that We have sent down to you the Book which is recited to them? Verily, herein is mercy and a reminder for a people who believe (51)Say: "Sufficient is Allah for a witness between me and you. He knows what is in the heavens and on the earth." And those who believe in falsehood, and disbelieve in Allah, it is they who are the losers (52) The Idolators' demand for Signs, and the Response Allah tells us how the idolators stubbornly demanded signs, meaning that they wanted signs to show them that Muhammad ﷺ was indeed the Messenger of Allah, just as Salih was given the sign of the she-camel. Allah says: قُلْ (Say) – 'O Muhammad' – إِنَّمَا الْآيَاتُ عِنْدَ اللَّهِ (The signs are only with Allah) meaning, 'the matter rests with Allah, and if He knew that you would be guided, He would respond to your request, because it is very easy for Him to do that. Yet He knows that you are merely being stubborn and putting me to the test, so He will not respond to you.' This is like the Ayah, وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ ۚ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا ۚ (And nothing stops Us from sending the Ayat but that the people of old denied them. And We sent the she-camel to Thamud as a clear sign, but they did her wrong)(17:59). وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ (and I am only a plain warner) means, 'I have been sent to you only as a warner to bring a clear warning; all I have to do is convey the Message of Allah to you. ' مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا (He whom Allah guides, he is the rightly-guided; but he whom He sends astray, for him you will find no guide to lead him.)(18:17) لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۗ (Not upon you is their guidance, but Allah guides whom He wills)(2:272). Then Allah shows us how ignorant and foolish they were when they demanded a sign to prove to them that what Muhammad ﷺ had brought to them was true. He brought them a great Book which falsehood cannot reach, neither from before it or behind it, it was greater than all other miracles, for the most eloquent of men could not match it or produce ten Surahs, or even one Surah like it. أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ (Is it not sufficient for them that We have sent down to you the Book which is recited to them?) means, 'is it not sufficient as a sign for them that We have sent down to you this great Book which tells them about what happened before their time, what will happen after they are gone, and passes judgement between them. Even though you are an unlettered man who can neither read nor write, and you have not mixed with any of the People of the Book. Yet you brought them news of what was said in the first Scriptures showing what is right in the matters that they dispute over, and bringing clear and obvious truth.' As Allah says: أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ (Is it not a sign to them that the learned scholars of the Children of Israel knew it (to be true)?)(26:197) وَقَالُوا لَوْلَا يَأْتِينَا بِآيَةٍ مِنْ رَبِّهِ ۚ أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ (They say: "Why does he not bring us a sign from his Lord?" Has there not come to them the proof of that which is in the former Scriptures?)(20:133) Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: مَا مِنَ الْأَنْبِيَاءِ مِنْ نَبِيٍّ إِلَّا قَدْ أُعْطِيَ مِنَ الْآيَاتِ مَا مِثْلُهُ آمَنَ عَلَيْهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَةِ (There is no Prophet who was not given some miracles that would make the people believe in him. What I have been given is revelation which Allah reveals to me, and I hope that I will have the greatest number of followers on the Day of Resurrection.)" It was also recorded by Al-Bukhari and Muslim. Indeed Allah has said: إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ (Verily, herein is mercy and a reminder for a people who believe.) In this Qur'an there is mercy, that is, explanation of the truth and removal of falsehood, and a reminder to the believers of the punishment that is to come to the disbelievers and sinners. Then Allah says: قُلْ كَفَىٰ بِاللَّهِ بَيْنِي وَبَيْنَكُمْ شَهِيدًا ۖ (Say: "Sufficient is Allah for a witness between me and you...") 'He knows best the words of denial that you utter, and he knows what I am telling you about Him and that He has sent me. If I were telling lies about Him, He would have executed His vengeance upon me,' as Allah says elsewhere: وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ - لَأَخَذْنَا مِنْهُ بِالْيَمِينِ - ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ - فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (And if he had forged a false saying concerning Us, We surely would have seized him by his right hand, and then We certainly would have cut off his aorta, and none of you could have withheld Us from (punishing) him.)(69:44-47). 'But I am telling the truth in what I say to you about Him, so He has supported me with clear miracles and definitive evidence.' يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۗ (He knows what is in the heavens and the earth.) means, nothing is hidden from Him at all. وَالَّذِينَ آمَنُوا بِالْبَاطِلِ وَكَفَرُوا بِاللَّهِ أُولَٰئِكَ هُمُ الْخَاسِرُونَ (And those who believe in falsehood, and disbelieve in Allah, it is they who are the losers.) means, on the Day of Resurrection, they will be punished for what they did, and will get what they justly deserve for rejecting the truth and following falsehood, for disbelieving in the Messengers of Allah even when there was proof that they were telling the truth, and for worshipping false gods with no evidence. Allah will punish them for all that, for He is All-Wise and All-Knowing.

And they ask you to hasten on the torment, 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 perceive not (53)They ask you to hasten on the torment. And verily, Hell, of a surety, will encompass the disbelievers (54)On the Day when the torment shall cover them from above them and from beneath their feet, and it will be said: "Taste what you used to do. (55) How the Idolators asked for the Torment to be hastened on Allah tells us of the ignorance of the idolators and how they asked for the punishment of Allah to be hastened so that it would befall them quickly. This is like the Ayah, وَإِذْ قَالُوا اللَّهُمَّ إِنْ كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ (And when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.")(8:32). And Allah says here: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ ۚ وَلَوْلَا أَجَلٌ مُسَمًّى لَجَاءَهُمُ الْعَذَابُ (And they ask you to hasten on the torment, and had it not been for a term appointed, the torment would certainly have come to them.) Were it not for the fact that Allah has decreed that the punishment should be delayed until the Day of Resurrection, the torment would have come upon them quickly as they demanded. Then Allah says: وَلَيَأْتِيَنَّهُمْ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ - يَسْتَعْجِلُونَكَ بِالْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ (And surely, it will come upon them suddenly while they perceive not! They ask you to hasten on the torment. And verily, Hell, of a surety, will encompass the disbelievers.) means, 'they ask you to hasten on the punishment, but it will undoubtedly befall them.' يَوْمَ يَغْشَاهُمُ الْعَذَابُ مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ (On the Day when the torment (Hellfire) shall cover them from above them and from beneath their feet,) This is like the Ayah, لَهُمْ مِنْ جَهَنَّمَ مِهَادٌ وَمِنْ فَوْقِهِمْ غَوَاشٍ ۚ (Theirs will be a bed of Hell, and over them coverings (of Hell-fire))(7:41). لَهُمْ مِنْ فَوْقِهِمْ ظُلَلٌ مِنَ النَّارِ وَمِنْ تَحْتِهِمْ ظُلَلٌ ۚ (They shall have coverings of Fire, above them and coverings (of Fire) beneath them)(39:16). لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلَا عَنْ ظُهُورِهِمْ (If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs)(21:39). The Fire will cover them from all sides, which is more effective as a physical punishment. وَيَقُولُ ذُوقُوا مَا كُنْتُمْ تَعْمَلُونَ (and it will be said: "Taste what you used to do.") This is a threat and a rebuke, which is a form of psychological punishment, as in the Ayah, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell!" Verily, We have created all things with a measurement.)(54:48-49) يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire which you used to deny. Is this magic or do you not see? Enter you therein (taste you therein its heat) and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.)(52:13-16)

And they ask you to hasten on the torment, 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 perceive not (53)They ask you to hasten on the torment. And verily, Hell, of a surety, will encompass the disbelievers (54)On the Day when the torment shall cover them from above them and from beneath their feet, and it will be said: "Taste what you used to do. (55) How the Idolators asked for the Torment to be hastened on Allah tells us of the ignorance of the idolators and how they asked for the punishment of Allah to be hastened so that it would befall them quickly. This is like the Ayah, وَإِذْ قَالُوا اللَّهُمَّ إِنْ كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ (And when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.")(8:32). And Allah says here: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ ۚ وَلَوْلَا أَجَلٌ مُسَمًّى لَجَاءَهُمُ الْعَذَابُ (And they ask you to hasten on the torment, and had it not been for a term appointed, the torment would certainly have come to them.) Were it not for the fact that Allah has decreed that the punishment should be delayed until the Day of Resurrection, the torment would have come upon them quickly as they demanded. Then Allah says: وَلَيَأْتِيَنَّهُمْ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ - يَسْتَعْجِلُونَكَ بِالْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ (And surely, it will come upon them suddenly while they perceive not! They ask you to hasten on the torment. And verily, Hell, of a surety, will encompass the disbelievers.) means, 'they ask you to hasten on the punishment, but it will undoubtedly befall them.' يَوْمَ يَغْشَاهُمُ الْعَذَابُ مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ (On the Day when the torment (Hellfire) shall cover them from above them and from beneath their feet,) This is like the Ayah, لَهُمْ مِنْ جَهَنَّمَ مِهَادٌ وَمِنْ فَوْقِهِمْ غَوَاشٍ ۚ (Theirs will be a bed of Hell, and over them coverings (of Hell-fire))(7:41). لَهُمْ مِنْ فَوْقِهِمْ ظُلَلٌ مِنَ النَّارِ وَمِنْ تَحْتِهِمْ ظُلَلٌ ۚ (They shall have coverings of Fire, above them and coverings (of Fire) beneath them)(39:16). لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلَا عَنْ ظُهُورِهِمْ (If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs)(21:39). The Fire will cover them from all sides, which is more effective as a physical punishment. وَيَقُولُ ذُوقُوا مَا كُنْتُمْ تَعْمَلُونَ (and it will be said: "Taste what you used to do.") This is a threat and a rebuke, which is a form of psychological punishment, as in the Ayah, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell!" Verily, We have created all things with a measurement.)(54:48-49) يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire which you used to deny. Is this magic or do you not see? Enter you therein (taste you therein its heat) and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.)(52:13-16)

And they ask you to hasten on the torment, 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 perceive not (53)They ask you to hasten on the torment. And verily, Hell, of a surety, will encompass the disbelievers (54)On the Day when the torment shall cover them from above them and from beneath their feet, and it will be said: "Taste what you used to do. (55) How the Idolators asked for the Torment to be hastened on Allah tells us of the ignorance of the idolators and how they asked for the punishment of Allah to be hastened so that it would befall them quickly. This is like the Ayah, وَإِذْ قَالُوا اللَّهُمَّ إِنْ كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ (And when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.")(8:32). And Allah says here: وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ ۚ وَلَوْلَا أَجَلٌ مُسَمًّى لَجَاءَهُمُ الْعَذَابُ (And they ask you to hasten on the torment, and had it not been for a term appointed, the torment would certainly have come to them.) Were it not for the fact that Allah has decreed that the punishment should be delayed until the Day of Resurrection, the torment would have come upon them quickly as they demanded. Then Allah says: وَلَيَأْتِيَنَّهُمْ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ - يَسْتَعْجِلُونَكَ بِالْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ (And surely, it will come upon them suddenly while they perceive not! They ask you to hasten on the torment. And verily, Hell, of a surety, will encompass the disbelievers.) means, 'they ask you to hasten on the punishment, but it will undoubtedly befall them.' يَوْمَ يَغْشَاهُمُ الْعَذَابُ مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ (On the Day when the torment (Hellfire) shall cover them from above them and from beneath their feet,) This is like the Ayah, لَهُمْ مِنْ جَهَنَّمَ مِهَادٌ وَمِنْ فَوْقِهِمْ غَوَاشٍ ۚ (Theirs will be a bed of Hell, and over them coverings (of Hell-fire))(7:41). لَهُمْ مِنْ فَوْقِهِمْ ظُلَلٌ مِنَ النَّارِ وَمِنْ تَحْتِهِمْ ظُلَلٌ ۚ (They shall have coverings of Fire, above them and coverings (of Fire) beneath them)(39:16). لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلَا عَنْ ظُهُورِهِمْ (If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs)(21:39). The Fire will cover them from all sides, which is more effective as a physical punishment. وَيَقُولُ ذُوقُوا مَا كُنْتُمْ تَعْمَلُونَ (and it will be said: "Taste what you used to do.") This is a threat and a rebuke, which is a form of psychological punishment, as in the Ayah, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell!" Verily, We have created all things with a measurement.)(54:48-49) يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire which you used to deny. Is this magic or do you not see? Enter you therein (taste you therein its heat) and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.)(52:13-16)

O My servants who believe! Certainly, spacious is My earth. Therefore worship Me (56)Everyone shall taste death. Then unto Us you shall be returned (57)And those who believe and do righteous good deeds, to them We shall surely give lofty dwellings in Paradise, beneath which rivers flow, to live therein forever. Excellent is the reward for the workers (58)Those who are patient, and put their trust in their Lord (59)And so many a moving creature carries not its own provision! Allah provides for it and for you. And He is the All-Hearer, the All-Knower (60) Advice to migrate and the Promise of Provision and a Goodly Reward Allah commands His believing servants to migrate from a land in which they are not able to establish Islam, to the spacious earth of Allah where they can do so, by declaring Allah to be One and worshipping Him as He has commanded. Allah says: يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ (O My servants who believe! Certainly, spacious is My earth. Therefore worship Me.) When things became too difficult for the believers in Makkah who were in a weak position and were oppressed, they left and migrated to Ethiopia, where they were able to practice their religion. The Muslims found Ethiopia the best place for guest; where Ashamah, the Negus or king, may Allah have mercy on him, gave them refuge, helped them, supported them, and honored them in his land. Later, the Messenger of Allah ﷺ and his remaining Companions migrated to Al-Madinah, formerly known as Yathrib, may Allah protect it. Then Allah says: كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ (Everyone shall taste death. Then unto Us you shall be returned.) meaning, 'wherever you are, death with catch up with you, so always obey Allah and be where Allah commands you to be, for this is better for you. Death is inevitable and there is no escape from it, and then you will return to Allah, and whoever was obedient to Him will have the best reward.' Allah says: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ (And those who believe and do righteous good deeds, to them We shall surely give lofty dwellings in Paradise, underneath which rivers flow,) meaning, 'We shall cause them to dwell in lofty homes in Paradise under which various kinds of rivers flow – water, wine, honey and milk – which they can direct and cause to flow wherever they wish.' خَالِدِينَ فِيهَا (to live therein forever.) means, they will remain there forever, never wanting to leave. نِعْمَ أَجْرُ الْعَامِلِينَ (Excellent is the reward for the workers.) these rooms will be a blessed reward for the good deeds of the believers, الَّذِينَ صَبَرُوا (Those who are patient,) in adhering to their religion, who migrated for the sake of Allah and fought the enemy, leaving behind their families and relatives to seek Allah's Face, and hoping for that which is with Him, believing His promise. Ibn Abi Hatim, may Allah have mercy on him, recorded from Abu Mu'aniq Al-Ash'ari that Abu Malik Al-Ash'ari told him that the Messenger of Allah ﷺ told him: إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا، وَبَاطِنُهَا مِنْ ظَاهِرِهَا، أَعَدَّهَا اللهُ تَعَالَى لِمَنْ أَطْعَمَ الطَّعَامَ، وَأَطَابَ الْكَلَامَ، وَتَابَعَ الصَّلَاةَ وَالصِّيَامَ، وَقَامَ بِاللَّيْلِ وَالنَّاسُ نِيَامٌ (In Paradise there are rooms whose outside can be seen from the inside, and their inside can be seen from the outside; Allah has prepared them for those who feed others, who speak well, who pray and fast continually, and who stand in prayer at night while people are asleep.) وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (and put their trust in their Lord.) in all their affairs, spiritual and worldly alike. Then Allah tells us that provision is not limited only to one place, but it is given to all His creatures no matter where they are. Indeed, when the Muhajirin migrated, their provision was greater and better than before, because after a short time they became rulers in the land, in all regions. Allah says: وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا (And so many a moving creature carries not its own provision!) meaning, it does not have the ability to gather its provision and save it for tomorrow. اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ (Allah provides for it and for you.) means, Allah allots its provision to it even though it is weak, and makes it easy for it. He sends provision to every creature in the appropriate manner, even the ants in the depths of the earth, the birds in the air and the fish in the sea. Allah says: وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُبِينٍ (And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.)(11:6) وَهُوَ السَّمِيعُ الْعَلِيمُ (And He is the All-Hearer, the All-Knower.) means, He hears all that His servants say and He knows their every movements.

O My servants who believe! Certainly, spacious is My earth. Therefore worship Me (56)Everyone shall taste death. Then unto Us you shall be returned (57)And those who believe and do righteous good deeds, to them We shall surely give lofty dwellings in Paradise, beneath which rivers flow, to live therein forever. Excellent is the reward for the workers (58)Those who are patient, and put their trust in their Lord (59)And so many a moving creature carries not its own provision! Allah provides for it and for you. And He is the All-Hearer, the All-Knower (60) Advice to migrate and the Promise of Provision and a Goodly Reward Allah commands His believing servants to migrate from a land in which they are not able to establish Islam, to the spacious earth of Allah where they can do so, by declaring Allah to be One and worshipping Him as He has commanded. Allah says: يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ (O My servants who believe! Certainly, spacious is My earth. Therefore worship Me.) When things became too difficult for the believers in Makkah who were in a weak position and were oppressed, they left and migrated to Ethiopia, where they were able to practice their religion. The Muslims found Ethiopia the best place for guest; where Ashamah, the Negus or king, may Allah have mercy on him, gave them refuge, helped them, supported them, and honored them in his land. Later, the Messenger of Allah ﷺ and his remaining Companions migrated to Al-Madinah, formerly known as Yathrib, may Allah protect it. Then Allah says: كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ (Everyone shall taste death. Then unto Us you shall be returned.) meaning, 'wherever you are, death with catch up with you, so always obey Allah and be where Allah commands you to be, for this is better for you. Death is inevitable and there is no escape from it, and then you will return to Allah, and whoever was obedient to Him will have the best reward.' Allah says: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ (And those who believe and do righteous good deeds, to them We shall surely give lofty dwellings in Paradise, underneath which rivers flow,) meaning, 'We shall cause them to dwell in lofty homes in Paradise under which various kinds of rivers flow – water, wine, honey and milk – which they can direct and cause to flow wherever they wish.' خَالِدِينَ فِيهَا (to live therein forever.) means, they will remain there forever, never wanting to leave. نِعْمَ أَجْرُ الْعَامِلِينَ (Excellent is the reward for the workers.) these rooms will be a blessed reward for the good deeds of the believers, الَّذِينَ صَبَرُوا (Those who are patient,) in adhering to their religion, who migrated for the sake of Allah and fought the enemy, leaving behind their families and relatives to seek Allah's Face, and hoping for that which is with Him, believing His promise. Ibn Abi Hatim, may Allah have mercy on him, recorded from Abu Mu'aniq Al-Ash'ari that Abu Malik Al-Ash'ari told him that the Messenger of Allah ﷺ told him: إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا، وَبَاطِنُهَا مِنْ ظَاهِرِهَا، أَعَدَّهَا اللهُ تَعَالَى لِمَنْ أَطْعَمَ الطَّعَامَ، وَأَطَابَ الْكَلَامَ، وَتَابَعَ الصَّلَاةَ وَالصِّيَامَ، وَقَامَ بِاللَّيْلِ وَالنَّاسُ نِيَامٌ (In Paradise there are rooms whose outside can be seen from the inside, and their inside can be seen from the outside; Allah has prepared them for those who feed others, who speak well, who pray and fast continually, and who stand in prayer at night while people are asleep.) وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (and put their trust in their Lord.) in all their affairs, spiritual and worldly alike. Then Allah tells us that provision is not limited only to one place, but it is given to all His creatures no matter where they are. Indeed, when the Muhajirin migrated, their provision was greater and better than before, because after a short time they became rulers in the land, in all regions. Allah says: وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا (And so many a moving creature carries not its own provision!) meaning, it does not have the ability to gather its provision and save it for tomorrow. اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ (Allah provides for it and for you.) means, Allah allots its provision to it even though it is weak, and makes it easy for it. He sends provision to every creature in the appropriate manner, even the ants in the depths of the earth, the birds in the air and the fish in the sea. Allah says: وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُبِينٍ (And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.)(11:6) وَهُوَ السَّمِيعُ الْعَلِيمُ (And He is the All-Hearer, the All-Knower.) means, He hears all that His servants say and He knows their every movements.

O My servants who believe! Certainly, spacious is My earth. Therefore worship Me (56)Everyone shall taste death. Then unto Us you shall be returned (57)And those who believe and do righteous good deeds, to them We shall surely give lofty dwellings in Paradise, beneath which rivers flow, to live therein forever. Excellent is the reward for the workers (58)Those who are patient, and put their trust in their Lord (59)And so many a moving creature carries not its own provision! Allah provides for it and for you. And He is the All-Hearer, the All-Knower (60) Advice to migrate and the Promise of Provision and a Goodly Reward Allah commands His believing servants to migrate from a land in which they are not able to establish Islam, to the spacious earth of Allah where they can do so, by declaring Allah to be One and worshipping Him as He has commanded. Allah says: يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ (O My servants who believe! Certainly, spacious is My earth. Therefore worship Me.) When things became too difficult for the believers in Makkah who were in a weak position and were oppressed, they left and migrated to Ethiopia, where they were able to practice their religion. The Muslims found Ethiopia the best place for guest; where Ashamah, the Negus or king, may Allah have mercy on him, gave them refuge, helped them, supported them, and honored them in his land. Later, the Messenger of Allah ﷺ and his remaining Companions migrated to Al-Madinah, formerly known as Yathrib, may Allah protect it. Then Allah says: كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ (Everyone shall taste death. Then unto Us you shall be returned.) meaning, 'wherever you are, death with catch up with you, so always obey Allah and be where Allah commands you to be, for this is better for you. Death is inevitable and there is no escape from it, and then you will return to Allah, and whoever was obedient to Him will have the best reward.' Allah says: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ (And those who believe and do righteous good deeds, to them We shall surely give lofty dwellings in Paradise, underneath which rivers flow,) meaning, 'We shall cause them to dwell in lofty homes in Paradise under which various kinds of rivers flow – water, wine, honey and milk – which they can direct and cause to flow wherever they wish.' خَالِدِينَ فِيهَا (to live therein forever.) means, they will remain there forever, never wanting to leave. نِعْمَ أَجْرُ الْعَامِلِينَ (Excellent is the reward for the workers.) these rooms will be a blessed reward for the good deeds of the believers, الَّذِينَ صَبَرُوا (Those who are patient,) in adhering to their religion, who migrated for the sake of Allah and fought the enemy, leaving behind their families and relatives to seek Allah's Face, and hoping for that which is with Him, believing His promise. Ibn Abi Hatim, may Allah have mercy on him, recorded from Abu Mu'aniq Al-Ash'ari that Abu Malik Al-Ash'ari told him that the Messenger of Allah ﷺ told him: إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا، وَبَاطِنُهَا مِنْ ظَاهِرِهَا، أَعَدَّهَا اللهُ تَعَالَى لِمَنْ أَطْعَمَ الطَّعَامَ، وَأَطَابَ الْكَلَامَ، وَتَابَعَ الصَّلَاةَ وَالصِّيَامَ، وَقَامَ بِاللَّيْلِ وَالنَّاسُ نِيَامٌ (In Paradise there are rooms whose outside can be seen from the inside, and their inside can be seen from the outside; Allah has prepared them for those who feed others, who speak well, who pray and fast continually, and who stand in prayer at night while people are asleep.) وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (and put their trust in their Lord.) in all their affairs, spiritual and worldly alike. Then Allah tells us that provision is not limited only to one place, but it is given to all His creatures no matter where they are. Indeed, when the Muhajirin migrated, their provision was greater and better than before, because after a short time they became rulers in the land, in all regions. Allah says: وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا (And so many a moving creature carries not its own provision!) meaning, it does not have the ability to gather its provision and save it for tomorrow. اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ (Allah provides for it and for you.) means, Allah allots its provision to it even though it is weak, and makes it easy for it. He sends provision to every creature in the appropriate manner, even the ants in the depths of the earth, the birds in the air and the fish in the sea. Allah says: وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُبِينٍ (And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.)(11:6) وَهُوَ السَّمِيعُ الْعَلِيمُ (And He is the All-Hearer, the All-Knower.) means, He hears all that His servants say and He knows their every movements.

O My servants who believe! Certainly, spacious is My earth. Therefore worship Me (56)Everyone shall taste death. Then unto Us you shall be returned (57)And those who believe and do righteous good deeds, to them We shall surely give lofty dwellings in Paradise, beneath which rivers flow, to live therein forever. Excellent is the reward for the workers (58)Those who are patient, and put their trust in their Lord (59)And so many a moving creature carries not its own provision! Allah provides for it and for you. And He is the All-Hearer, the All-Knower (60) Advice to migrate and the Promise of Provision and a Goodly Reward Allah commands His believing servants to migrate from a land in which they are not able to establish Islam, to the spacious earth of Allah where they can do so, by declaring Allah to be One and worshipping Him as He has commanded. Allah says: يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ (O My servants who believe! Certainly, spacious is My earth. Therefore worship Me.) When things became too difficult for the believers in Makkah who were in a weak position and were oppressed, they left and migrated to Ethiopia, where they were able to practice their religion. The Muslims found Ethiopia the best place for guest; where Ashamah, the Negus or king, may Allah have mercy on him, gave them refuge, helped them, supported them, and honored them in his land. Later, the Messenger of Allah ﷺ and his remaining Companions migrated to Al-Madinah, formerly known as Yathrib, may Allah protect it. Then Allah says: كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ (Everyone shall taste death. Then unto Us you shall be returned.) meaning, 'wherever you are, death with catch up with you, so always obey Allah and be where Allah commands you to be, for this is better for you. Death is inevitable and there is no escape from it, and then you will return to Allah, and whoever was obedient to Him will have the best reward.' Allah says: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ (And those who believe and do righteous good deeds, to them We shall surely give lofty dwellings in Paradise, underneath which rivers flow,) meaning, 'We shall cause them to dwell in lofty homes in Paradise under which various kinds of rivers flow – water, wine, honey and milk – which they can direct and cause to flow wherever they wish.' خَالِدِينَ فِيهَا (to live therein forever.) means, they will remain there forever, never wanting to leave. نِعْمَ أَجْرُ الْعَامِلِينَ (Excellent is the reward for the workers.) these rooms will be a blessed reward for the good deeds of the believers, الَّذِينَ صَبَرُوا (Those who are patient,) in adhering to their religion, who migrated for the sake of Allah and fought the enemy, leaving behind their families and relatives to seek Allah's Face, and hoping for that which is with Him, believing His promise. Ibn Abi Hatim, may Allah have mercy on him, recorded from Abu Mu'aniq Al-Ash'ari that Abu Malik Al-Ash'ari told him that the Messenger of Allah ﷺ told him: إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا، وَبَاطِنُهَا مِنْ ظَاهِرِهَا، أَعَدَّهَا اللهُ تَعَالَى لِمَنْ أَطْعَمَ الطَّعَامَ، وَأَطَابَ الْكَلَامَ، وَتَابَعَ الصَّلَاةَ وَالصِّيَامَ، وَقَامَ بِاللَّيْلِ وَالنَّاسُ نِيَامٌ (In Paradise there are rooms whose outside can be seen from the inside, and their inside can be seen from the outside; Allah has prepared them for those who feed others, who speak well, who pray and fast continually, and who stand in prayer at night while people are asleep.) وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (and put their trust in their Lord.) in all their affairs, spiritual and worldly alike. Then Allah tells us that provision is not limited only to one place, but it is given to all His creatures no matter where they are. Indeed, when the Muhajirin migrated, their provision was greater and better than before, because after a short time they became rulers in the land, in all regions. Allah says: وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا (And so many a moving creature carries not its own provision!) meaning, it does not have the ability to gather its provision and save it for tomorrow. اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ (Allah provides for it and for you.) means, Allah allots its provision to it even though it is weak, and makes it easy for it. He sends provision to every creature in the appropriate manner, even the ants in the depths of the earth, the birds in the air and the fish in the sea. Allah says: وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُبِينٍ (And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.)(11:6) وَهُوَ السَّمِيعُ الْعَلِيمُ (And He is the All-Hearer, the All-Knower.) means, He hears all that His servants say and He knows their every movements.

O My servants who believe! Certainly, spacious is My earth. Therefore worship Me (56)Everyone shall taste death. Then unto Us you shall be returned (57)And those who believe and do righteous good deeds, to them We shall surely give lofty dwellings in Paradise, beneath which rivers flow, to live therein forever. Excellent is the reward for the workers (58)Those who are patient, and put their trust in their Lord (59)And so many a moving creature carries not its own provision! Allah provides for it and for you. And He is the All-Hearer, the All-Knower (60) Advice to migrate and the Promise of Provision and a Goodly Reward Allah commands His believing servants to migrate from a land in which they are not able to establish Islam, to the spacious earth of Allah where they can do so, by declaring Allah to be One and worshipping Him as He has commanded. Allah says: يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ (O My servants who believe! Certainly, spacious is My earth. Therefore worship Me.) When things became too difficult for the believers in Makkah who were in a weak position and were oppressed, they left and migrated to Ethiopia, where they were able to practice their religion. The Muslims found Ethiopia the best place for guest; where Ashamah, the Negus or king, may Allah have mercy on him, gave them refuge, helped them, supported them, and honored them in his land. Later, the Messenger of Allah ﷺ and his remaining Companions migrated to Al-Madinah, formerly known as Yathrib, may Allah protect it. Then Allah says: كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ (Everyone shall taste death. Then unto Us you shall be returned.) meaning, 'wherever you are, death with catch up with you, so always obey Allah and be where Allah commands you to be, for this is better for you. Death is inevitable and there is no escape from it, and then you will return to Allah, and whoever was obedient to Him will have the best reward.' Allah says: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ (And those who believe and do righteous good deeds, to them We shall surely give lofty dwellings in Paradise, underneath which rivers flow,) meaning, 'We shall cause them to dwell in lofty homes in Paradise under which various kinds of rivers flow – water, wine, honey and milk – which they can direct and cause to flow wherever they wish.' خَالِدِينَ فِيهَا (to live therein forever.) means, they will remain there forever, never wanting to leave. نِعْمَ أَجْرُ الْعَامِلِينَ (Excellent is the reward for the workers.) these rooms will be a blessed reward for the good deeds of the believers, الَّذِينَ صَبَرُوا (Those who are patient,) in adhering to their religion, who migrated for the sake of Allah and fought the enemy, leaving behind their families and relatives to seek Allah's Face, and hoping for that which is with Him, believing His promise. Ibn Abi Hatim, may Allah have mercy on him, recorded from Abu Mu'aniq Al-Ash'ari that Abu Malik Al-Ash'ari told him that the Messenger of Allah ﷺ told him: إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا، وَبَاطِنُهَا مِنْ ظَاهِرِهَا، أَعَدَّهَا اللهُ تَعَالَى لِمَنْ أَطْعَمَ الطَّعَامَ، وَأَطَابَ الْكَلَامَ، وَتَابَعَ الصَّلَاةَ وَالصِّيَامَ، وَقَامَ بِاللَّيْلِ وَالنَّاسُ نِيَامٌ (In Paradise there are rooms whose outside can be seen from the inside, and their inside can be seen from the outside; Allah has prepared them for those who feed others, who speak well, who pray and fast continually, and who stand in prayer at night while people are asleep.) وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (and put their trust in their Lord.) in all their affairs, spiritual and worldly alike. Then Allah tells us that provision is not limited only to one place, but it is given to all His creatures no matter where they are. Indeed, when the Muhajirin migrated, their provision was greater and better than before, because after a short time they became rulers in the land, in all regions. Allah says: وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا (And so many a moving creature carries not its own provision!) meaning, it does not have the ability to gather its provision and save it for tomorrow. اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ (Allah provides for it and for you.) means, Allah allots its provision to it even though it is weak, and makes it easy for it. He sends provision to every creature in the appropriate manner, even the ants in the depths of the earth, the birds in the air and the fish in the sea. Allah says: وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُبِينٍ (And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.)(11:6) وَهُوَ السَّمِيعُ الْعَلِيمُ (And He is the All-Hearer, the All-Knower.) means, He hears all that His servants say and He knows their every movements.

And if you were to ask them: "Who has created the heavens and the earth and subjected the sun and the moon?" They will surely reply: "Allah." How then are they deviating (61)Allah expands the provision for whom He wills of His servants, and straitens it for whom (He wills). Verily, Allah is the All-Knower of everything (62)And if you were to ask them: "Who sends down water from the sky, and gives life therewith to the earth after its death?" They will surely reply: "Allah." Say: "All the praises and thanks be to Allah!" Nay, most of them have no sense (63) Evidences of Tawhid Allah states that there is no God but He. The idolators who worshipped others besides Him recognized that He was the sole creator of the heavens and earth, the sun and the moon, alternating the night and day. They acknowledged that He was the Creator Who provided for His servants and decreed how long they should live. He made them and their provision different, so that some were rich and some were poor, and He knew best what was suitable for each of them, who deserved to be rich and who deserved to be poor. So, Allah stated that He has alone created everything, and that He alone is controlling them – if this is how it is, then why worship anyone else? Why put one's trust in anyone else? Since dominion is His Alone, then let worship be for Him Alone. Allah often establishes His divinity by referring to their acknowledgement of His Unique Lordship, because the idolators used to acknowledge His Lordship, as they said in their Talbiyah (during Hajj and 'Umrah: "At Your service, You have no partner, except the partner that You have, and You possess him and whatever he has."

And if you were to ask them: "Who has created the heavens and the earth and subjected the sun and the moon?" They will surely reply: "Allah." How then are they deviating (61)Allah expands the provision for whom He wills of His servants, and straitens it for whom (He wills). Verily, Allah is the All-Knower of everything (62)And if you were to ask them: "Who sends down water from the sky, and gives life therewith to the earth after its death?" They will surely reply: "Allah." Say: "All the praises and thanks be to Allah!" Nay, most of them have no sense (63) Evidences of Tawhid Allah states that there is no God but He. The idolators who worshipped others besides Him recognized that He was the sole creator of the heavens and earth, the sun and the moon, alternating the night and day. They acknowledged that He was the Creator Who provided for His servants and decreed how long they should live. He made them and their provision different, so that some were rich and some were poor, and He knew best what was suitable for each of them, who deserved to be rich and who deserved to be poor. So, Allah stated that He has alone created everything, and that He alone is controlling them – if this is how it is, then why worship anyone else? Why put one's trust in anyone else? Since dominion is His Alone, then let worship be for Him Alone. Allah often establishes His divinity by referring to their acknowledgement of His Unique Lordship, because the idolators used to acknowledge His Lordship, as they said in their Talbiyah (during Hajj and 'Umrah: "At Your service, You have no partner, except the partner that You have, and You possess him and whatever he has."

And if you were to ask them: "Who has created the heavens and the earth and subjected the sun and the moon?" They will surely reply: "Allah." How then are they deviating (61)Allah expands the provision for whom He wills of His servants, and straitens it for whom (He wills). Verily, Allah is the All-Knower of everything (62)And if you were to ask them: "Who sends down water from the sky, and gives life therewith to the earth after its death?" They will surely reply: "Allah." Say: "All the praises and thanks be to Allah!" Nay, most of them have no sense (63) Evidences of Tawhid Allah states that there is no God but He. The idolators who worshipped others besides Him recognized that He was the sole creator of the heavens and earth, the sun and the moon, alternating the night and day. They acknowledged that He was the Creator Who provided for His servants and decreed how long they should live. He made them and their provision different, so that some were rich and some were poor, and He knew best what was suitable for each of them, who deserved to be rich and who deserved to be poor. So, Allah stated that He has alone created everything, and that He alone is controlling them – if this is how it is, then why worship anyone else? Why put one's trust in anyone else? Since dominion is His Alone, then let worship be for Him Alone. Allah often establishes His divinity by referring to their acknowledgement of His Unique Lordship, because the idolators used to acknowledge His Lordship, as they said in their Talbiyah (during Hajj and 'Umrah: "At Your service, You have no partner, except the partner that You have, and You possess him and whatever he has."

And this life of the world is only an amusement and a play! Verily, the home of the Hereafter – that is the life indeed, if they but knew (64)And when they embark on a ship, they invoke Allah, making their faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others (65)So that they become ingrate for that which We have given them, and that they take their enjoyment, but they will come to know (66) Allah tells us how insignificant and transient this world is, and how it will soon end. All that it is, is amusement and play: وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ (Verily, the home of the Hereafter – that is the life indeed,) means, the true everlasting life that will never end, but will continue forever and ever. لَوْ كَانُوا يَعْلَمُونَ (if they but knew.) means, they would prefer that which will last over that which will pass away. Then Allah says that at times of calamity, the idolators call upon Him alone, with no partner or associate, so why do they not do that all the time? فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ (And when they embark on a ship, they invoke Allah, making their faith pure for Him only,) This is like the Ayah, وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَنْ تَدْعُونَ إِلَّا إِيَّاهُ ۖ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ ۚ (And when harm touches you upon the sea, those that you call upon vanish from you except Him (Allah Alone). But when He brings you safely to land, you turn away)(17:67). Allah says here: فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ (but when He brings them safely to land, behold, they give a share of their worship to others.) Muhammad bin Ishaq reported from 'Ikrimah bin Abi Jahl that when the Messenger of Allah ﷺ conquered Makkah, he ('Ikrimah) ran away, fleeing from him. When he was on the sea, headed for Ethiopia, the ship started to rock and the crew said: "O people, pray sincerely to your Lord alone, for no one can save us from this except Him." 'Ikrimah said: "By Allah, if there is none who can save us on the sea except Him, then there is none who can save us on land except Him either, O Allah, I vow to You that if I come out of this, I will go and put my hand in the hand of Muhammad and I will find him kind and merciful." And this is what indeed did happen. لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ وَلِيَتَمَتَّعُوا ۖ (So that they become ingrate for that which We have given them, and that they take their enjoyment,)

And this life of the world is only an amusement and a play! Verily, the home of the Hereafter – that is the life indeed, if they but knew (64)And when they embark on a ship, they invoke Allah, making their faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others (65)So that they become ingrate for that which We have given them, and that they take their enjoyment, but they will come to know (66) Allah tells us how insignificant and transient this world is, and how it will soon end. All that it is, is amusement and play: وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ (Verily, the home of the Hereafter – that is the life indeed,) means, the true everlasting life that will never end, but will continue forever and ever. لَوْ كَانُوا يَعْلَمُونَ (if they but knew.) means, they would prefer that which will last over that which will pass away. Then Allah says that at times of calamity, the idolators call upon Him alone, with no partner or associate, so why do they not do that all the time? فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ (And when they embark on a ship, they invoke Allah, making their faith pure for Him only,) This is like the Ayah, وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَنْ تَدْعُونَ إِلَّا إِيَّاهُ ۖ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ ۚ (And when harm touches you upon the sea, those that you call upon vanish from you except Him (Allah Alone). But when He brings you safely to land, you turn away)(17:67). Allah says here: فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ (but when He brings them safely to land, behold, they give a share of their worship to others.) Muhammad bin Ishaq reported from 'Ikrimah bin Abi Jahl that when the Messenger of Allah ﷺ conquered Makkah, he ('Ikrimah) ran away, fleeing from him. When he was on the sea, headed for Ethiopia, the ship started to rock and the crew said: "O people, pray sincerely to your Lord alone, for no one can save us from this except Him." 'Ikrimah said: "By Allah, if there is none who can save us on the sea except Him, then there is none who can save us on land except Him either, O Allah, I vow to You that if I come out of this, I will go and put my hand in the hand of Muhammad and I will find him kind and merciful." And this is what indeed did happen. لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ وَلِيَتَمَتَّعُوا ۖ (So that they become ingrate for that which We have given them, and that they take their enjoyment,)

And this life of the world is only an amusement and a play! Verily, the home of the Hereafter – that is the life indeed, if they but knew (64)And when they embark on a ship, they invoke Allah, making their faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others (65)So that they become ingrate for that which We have given them, and that they take their enjoyment, but they will come to know (66) Allah tells us how insignificant and transient this world is, and how it will soon end. All that it is, is amusement and play: وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ (Verily, the home of the Hereafter – that is the life indeed,) means, the true everlasting life that will never end, but will continue forever and ever. لَوْ كَانُوا يَعْلَمُونَ (if they but knew.) means, they would prefer that which will last over that which will pass away. Then Allah says that at times of calamity, the idolators call upon Him alone, with no partner or associate, so why do they not do that all the time? فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ (And when they embark on a ship, they invoke Allah, making their faith pure for Him only,) This is like the Ayah, وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَنْ تَدْعُونَ إِلَّا إِيَّاهُ ۖ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ ۚ (And when harm touches you upon the sea, those that you call upon vanish from you except Him (Allah Alone). But when He brings you safely to land, you turn away)(17:67). Allah says here: فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ (but when He brings them safely to land, behold, they give a share of their worship to others.) Muhammad bin Ishaq reported from 'Ikrimah bin Abi Jahl that when the Messenger of Allah ﷺ conquered Makkah, he ('Ikrimah) ran away, fleeing from him. When he was on the sea, headed for Ethiopia, the ship started to rock and the crew said: "O people, pray sincerely to your Lord alone, for no one can save us from this except Him." 'Ikrimah said: "By Allah, if there is none who can save us on the sea except Him, then there is none who can save us on land except Him either, O Allah, I vow to You that if I come out of this, I will go and put my hand in the hand of Muhammad and I will find him kind and merciful." And this is what indeed did happen. لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ وَلِيَتَمَتَّعُوا ۖ (So that they become ingrate for that which We have given them, and that they take their enjoyment,)

Have they not seen that We have made a secure sanctuary, while men are being snatched away from all around them? Then do they believe in falsehood, and deny the graces of Allah (67)And who does more wrong than he who invents a lie against Allah or denies the truth, when it comes to him? Is there not a dwelling in Hell for the disbelievers (68)As for those who strive hard for Us, We will surely guide them to Our paths. And verily, Allah is with the doers of good (69) The Blessing of the Sanctuary Here Allah reminds Quraysh how He blessed them by granting them access to His sanctuary which He has made (open) to (all) men, the dweller in it and the visitor from the country are equal there, and whoever enters it is safe, because he is in a place of great security, although the Arabs of the desert round about used to ambush and raid one another and kill one another. As Allah says: لِإِيلَافِ قُرَيْشٍ - إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ - فَلْيَعْبُدُوا رَبَّ هَٰذَا الْبَيْتِ - الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍ (For the protection of the Quraysh. The caravans to set forth safe in winter and in summer. So let them worship the Lord of this House. Who has fed them against hunger, and has made them safe from fear.)(106:1-4) أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ اللَّهِ يَكْفُرُونَ (Then do they believe in falsehood, and deny the graces of Allah?) means, is the thanks that they give for this immense blessing to associate others with Him and worship others besides Him, idols and rivals? بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ (Have you not seen those who have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction?)(14:28) They disbelieved in the Prophet, servant and Messenger of Allah ﷺ, when what they should have done was to worship Allah Alone and not associate anything with Him, and to believe in, honor and respect the Messenger, but they rejected him and fought him, and expelled him from their midst. So, Allah took His blessing away from them, and killed those of them whom He killed at Badr, then His Messenger ﷺ and the believers gained the upper hand, and Allah enabled His Messenger ﷺ to conquer Makkah, and He disgraced them and humiliated them (the disbelievers). Then Allah says: وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَاءَهُ ۚ (And who does more wrong than he who invents a lie against Allah or denies the truth, when it comes to him?) There is no one who will be more severely punished than one who tells lies about Allah and says that Allah revealed something to him at the time when Allah did not reveal anything to him, or says, 'I shall reveal something like that which Allah revealed.' And there is no one who will be more severely punished than one who denies the truth when it comes to him, for the former is a fabricator and the latter is a disbeliever. Allah says: أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ (Is there not a dwelling in Hell for the disbelievers?) Then Allah says: وَالَّذِينَ جَاهَدُوا فِينَا (As for those who strive hard for Us,) meaning the Messenger ﷺ and his Companions and those who follow him, until the Day of Resurrection, لَنَهْدِيَنَّهُمْ سُبُلَنَا (We will surely guide them to Our paths.) means, 'We will help them to follow Our path in this world and the Hereafter.' Ibn Abi Hatim narrated that 'Abbas Al-Hamdani Abu Ahmad – one of the people of 'Akka (Palestine) – said, concerning the Ayah: وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ (As for those who strive hard for Us (in Our cause), We will surely guide them to Our paths. And verily, Allah is with the doers of good.) "Those who act upon what they know, Allah will guide them to that which they do not know." Ahmad bin Abu Al-Hawari said, "I told this to Abu Sulayman Ad-Darani, and he liked it and said: 'No one who is inspired to do something good should do it until he hears a report concerning that; if he hears a report then he should go ahead and do it, and praise Allah because it was in accordance with what he himself felt.'" وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ (And verily, Allah is with the doers of good.) Ibn Abi Hatim recorded that Ash-Sha'bi said; "Isa bin Maryam, peace be upon him, said: 'Righteousness means doing good to those who ill-treat you, it does not mean doing good to those who do good to you.'" And Allah knows best. This is the end of the Tafsir of Surat Al-'Ankabut. All praise and thanks are due to Allah.

Have they not seen that We have made a secure sanctuary, while men are being snatched away from all around them? Then do they believe in falsehood, and deny the graces of Allah (67)And who does more wrong than he who invents a lie against Allah or denies the truth, when it comes to him? Is there not a dwelling in Hell for the disbelievers (68)As for those who strive hard for Us, We will surely guide them to Our paths. And verily, Allah is with the doers of good (69) The Blessing of the Sanctuary Here Allah reminds Quraysh how He blessed them by granting them access to His sanctuary which He has made (open) to (all) men, the dweller in it and the visitor from the country are equal there, and whoever enters it is safe, because he is in a place of great security, although the Arabs of the desert round about used to ambush and raid one another and kill one another. As Allah says: لِإِيلَافِ قُرَيْشٍ - إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ - فَلْيَعْبُدُوا رَبَّ هَٰذَا الْبَيْتِ - الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍ (For the protection of the Quraysh. The caravans to set forth safe in winter and in summer. So let them worship the Lord of this House. Who has fed them against hunger, and has made them safe from fear.)(106:1-4) أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ اللَّهِ يَكْفُرُونَ (Then do they believe in falsehood, and deny the graces of Allah?) means, is the thanks that they give for this immense blessing to associate others with Him and worship others besides Him, idols and rivals? بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ (Have you not seen those who have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction?)(14:28) They disbelieved in the Prophet, servant and Messenger of Allah ﷺ, when what they should have done was to worship Allah Alone and not associate anything with Him, and to believe in, honor and respect the Messenger, but they rejected him and fought him, and expelled him from their midst. So, Allah took His blessing away from them, and killed those of them whom He killed at Badr, then His Messenger ﷺ and the believers gained the upper hand, and Allah enabled His Messenger ﷺ to conquer Makkah, and He disgraced them and humiliated them (the disbelievers). Then Allah says: وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَاءَهُ ۚ (And who does more wrong than he who invents a lie against Allah or denies the truth, when it comes to him?) There is no one who will be more severely punished than one who tells lies about Allah and says that Allah revealed something to him at the time when Allah did not reveal anything to him, or says, 'I shall reveal something like that which Allah revealed.' And there is no one who will be more severely punished than one who denies the truth when it comes to him, for the former is a fabricator and the latter is a disbeliever. Allah says: أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ (Is there not a dwelling in Hell for the disbelievers?) Then Allah says: وَالَّذِينَ جَاهَدُوا فِينَا (As for those who strive hard for Us,) meaning the Messenger ﷺ and his Companions and those who follow him, until the Day of Resurrection, لَنَهْدِيَنَّهُمْ سُبُلَنَا (We will surely guide them to Our paths.) means, 'We will help them to follow Our path in this world and the Hereafter.' Ibn Abi Hatim narrated that 'Abbas Al-Hamdani Abu Ahmad – one of the people of 'Akka (Palestine) – said, concerning the Ayah: وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ (As for those who strive hard for Us (in Our cause), We will surely guide them to Our paths. And verily, Allah is with the doers of good.) "Those who act upon what they know, Allah will guide them to that which they do not know." Ahmad bin Abu Al-Hawari said, "I told this to Abu Sulayman Ad-Darani, and he liked it and said: 'No one who is inspired to do something good should do it until he hears a report concerning that; if he hears a report then he should go ahead and do it, and praise Allah because it was in accordance with what he himself felt.'" وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ (And verily, Allah is with the doers of good.) Ibn Abi Hatim recorded that Ash-Sha'bi said; "Isa bin Maryam, peace be upon him, said: 'Righteousness means doing good to those who ill-treat you, it does not mean doing good to those who do good to you.'" And Allah knows best. This is the end of the Tafsir of Surat Al-'Ankabut. All praise and thanks are due to Allah.

Have they not seen that We have made a secure sanctuary, while men are being snatched away from all around them? Then do they believe in falsehood, and deny the graces of Allah (67)And who does more wrong than he who invents a lie against Allah or denies the truth, when it comes to him? Is there not a dwelling in Hell for the disbelievers (68)As for those who strive hard for Us, We will surely guide them to Our paths. And verily, Allah is with the doers of good (69) The Blessing of the Sanctuary Here Allah reminds Quraysh how He blessed them by granting them access to His sanctuary which He has made (open) to (all) men, the dweller in it and the visitor from the country are equal there, and whoever enters it is safe, because he is in a place of great security, although the Arabs of the desert round about used to ambush and raid one another and kill one another. As Allah says: لِإِيلَافِ قُرَيْشٍ - إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ - فَلْيَعْبُدُوا رَبَّ هَٰذَا الْبَيْتِ - الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍ (For the protection of the Quraysh. The caravans to set forth safe in winter and in summer. So let them worship the Lord of this House. Who has fed them against hunger, and has made them safe from fear.)(106:1-4) أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ اللَّهِ يَكْفُرُونَ (Then do they believe in falsehood, and deny the graces of Allah?) means, is the thanks that they give for this immense blessing to associate others with Him and worship others besides Him, idols and rivals? بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ (Have you not seen those who have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction?)(14:28) They disbelieved in the Prophet, servant and Messenger of Allah ﷺ, when what they should have done was to worship Allah Alone and not associate anything with Him, and to believe in, honor and respect the Messenger, but they rejected him and fought him, and expelled him from their midst. So, Allah took His blessing away from them, and killed those of them whom He killed at Badr, then His Messenger ﷺ and the believers gained the upper hand, and Allah enabled His Messenger ﷺ to conquer Makkah, and He disgraced them and humiliated them (the disbelievers). Then Allah says: وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَاءَهُ ۚ (And who does more wrong than he who invents a lie against Allah or denies the truth, when it comes to him?) There is no one who will be more severely punished than one who tells lies about Allah and says that Allah revealed something to him at the time when Allah did not reveal anything to him, or says, 'I shall reveal something like that which Allah revealed.' And there is no one who will be more severely punished than one who denies the truth when it comes to him, for the former is a fabricator and the latter is a disbeliever. Allah says: أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ (Is there not a dwelling in Hell for the disbelievers?) Then Allah says: وَالَّذِينَ جَاهَدُوا فِينَا (As for those who strive hard for Us,) meaning the Messenger ﷺ and his Companions and those who follow him, until the Day of Resurrection, لَنَهْدِيَنَّهُمْ سُبُلَنَا (We will surely guide them to Our paths.) means, 'We will help them to follow Our path in this world and the Hereafter.' Ibn Abi Hatim narrated that 'Abbas Al-Hamdani Abu Ahmad – one of the people of 'Akka (Palestine) – said, concerning the Ayah: وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ (As for those who strive hard for Us (in Our cause), We will surely guide them to Our paths. And verily, Allah is with the doers of good.) "Those who act upon what they know, Allah will guide them to that which they do not know." Ahmad bin Abu Al-Hawari said, "I told this to Abu Sulayman Ad-Darani, and he liked it and said: 'No one who is inspired to do something good should do it until he hears a report concerning that; if he hears a report then he should go ahead and do it, and praise Allah because it was in accordance with what he himself felt.'" وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ (And verily, Allah is with the doers of good.) Ibn Abi Hatim recorded that Ash-Sha'bi said; "Isa bin Maryam, peace be upon him, said: 'Righteousness means doing good to those who ill-treat you, it does not mean doing good to those who do good to you.'" And Allah knows best. This is the end of the Tafsir of Surat Al-'Ankabut. All praise and thanks are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ - وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ - يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ (1. Alif Lam Mim.)(2. The Romans have been defeated.)(3. In the nearest land, and they, after their defeat, will be victorious.)(4. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice)(5. With the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.)(6. A promise from Allah, and Allah fails not in His promise, but most men know not.)(7. They know only the outer appearance of the life of the world, and they are heedless of the Hereafter.) Foretelling the Victory of the Romans These Ayat were revealed about the victory of Sabur, the king of Persia, over Ash-Sham (Greater Syria), the adjoining partisan states of the Arabian Peninsula, and the outlying regions of the land of the Romans. Heraclius, the emperor of the Romans, was forced to flee to Constantinople where he was besieged for a lengthy period. Then Heraclius regained the upper hand. Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, commented on this Ayah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ (Alif Lam Mim. The Romans have been defeated. In the nearest land,) He said, "They were defeated and then they were victorious." He said, "The idolators wanted the Persians to prevail over the Romans, because they were idol worshippers, and the Muslims wanted the Romans to prevail over the Persians, because they were People of the Book. This was mentioned to Abu Bakr, who mentioned it to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said: أَمَا إِنَّهُمْ سَيَغْلِبُونَ (They will certainly prevail.) Abu Bakr mentioned this to the idolators, and they said, "Set a time limit for that, and if we prevail, we will get such and such; and if you prevail, you will get such and such." So he set a limit of five years, and they (the Romans) did not prevail. Abu Bakr mentioned that to the Messenger of Allah ﷺ and he said: أَلَا جَعَلْتَهَا إِلَى دُونَ - أُرَاهُ قَالَ: الْعَشْرِ - (Why do you not make it less than)[I (the narrator) think he meant less than ten]. Sa'id bin Jubayr said: "Bid' means less than ten." Then the Romans were victorious, and he said, "That is what Allah said: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) This was also recorded by At-Tirmidhi and An-Nasa'i. At-Tirmidhi said: "Hasan Gharib." Another Hadith Abu 'Isa At-Tirmidhi recorded that Niyar bin Mukram Al-Aslami said: "When the following Ayat were revealed: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) on the day they were revealed, the Persians were prevailing over the Romans. The Muslims wanted the Romans to prevail over them (the Persians), because they were both people who followed a Book. Concerning this Allah said: وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ - بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) The Quraysh, on the other hand, wanted the Persians to prevail, because neither of them were people who followed a Book and neither of them believed in the Resurrection. When Allah revealed these Ayat, Abu Bakr went out proclaiming throughout Makkah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) Some of the Quraysh said to Abu Bakr: 'This is (a bet) between us and you. Your companion claims that the Romans will defeat the Persians within three to nine years, so why not have a bet on that between us and you?' Abu Bakr said, 'Yes.' This was before betting had been forbidden. So, Abu Bakr and the idolators made a bet, and they said to Abu Bakr: 'What do you think, Bid' means something between three and nine years, so let us agree on the middle.' So they agreed on six years. Then six years passed without the Romans being victorious, so the idolators took what they had bet with Abu Bakr. When the seventh year came and the Romans were finally victorious over the Persians, the Muslims rebuked Abu Bakr for agreeing on six years. He said: 'Because Allah said: "In Bid' years."' At that time, many people became Muslim." This is how it was narrated by At-Tirmidhi, then he said, "This is a Hasan Hadith." Who were the Romans? الم - غُلِبَتِ الرُّومُ (Alif Lam Mim. The Romans have been defeated.) We have already discussed the separate letters which appear at the beginning of some Surahs in the beginning of our Tafsir of Surat Al-Baqarah. With regard to the Romans (Ar-Rum), they are the descendents of Al-'Iys bin Ishaq bin Ibrahim. They are the cousins of the Children of Isra'il, and are also known as Bani Al-Asfar. They used to followed the religion of the Greeks, who were descendents of Yafith bin Nuh, the cousins of the Turks. They used to worship the seven planets, and they prayed facing the direction of the North Pole. It is they who founded Damascus and built its temple in which there is a prayer niche facing north. The Romans followed this religion until approximately three hundred years after the time of the Messiah. The king who ruled Greater Syria along with the Fertile Crescent (semicircle of fertile land from Syrian Desert to Persian Gulf) was called Caesar. The first of them to enter the Christian religion was Constantine the son of Costas, whose mother was Maryam Al-Hilaniyyah Ash-Shadqaniyyah, from the land of Harran. She had become Christian before him, and she invited him to her religion. Before that he had been a philosopher, then he followed her. It was said that this was merely an outward show of belief. Then the Christians met with him. During his time they debated with 'Abdullah bin Ariyus (Arius) and great differences arose which could not be reconciled. Then a gathering of three hundred and eighteen bishops reached an agreement, and presented their creed to Constantine. This is what they call the Great Trust, but in fact it is the Worst Betrayal. They presented to him their laws, i.e., books of rulings on what was lawful and prohibited, and other things that they needed. They changed the religion of the Messiah (peace be upon him), adding some things and taking some things away. They began praying towards the East, and changed the Sabbath (Saturday) rites to Sunday. They worshipped the cross, permitted eating of pigs, adopted innovated observances such as the festival of the cross, Mass, baptism, etc., Palm Sunday and other occasions. They appointed a pope, as their leader, and patriarchs, metropolitans, bishops, priests and deacons, and they invented monasticism. The king built churches and places of worship for them, and he founded the city which is named after him, Constantinople. It was said that during his time twelve thousand churches were built, three places of prayer in Bethlehem, and that his mother built the Church of the Holy Sepulchre. These are the ones who followed the religion of the kings. Then after them came the Jacobites, followers of Ya'qub Al-Askaf, then the Nestorians, the followers of Nestorius. There are many groups and sects among them, as the Messenger of Allah ﷺ said: إِنَّهُمْ افْتَرَقُوا عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً (They split into seventy two sects.) The point here is that they continued to follow Christianity. Every time one Caesar died, another succeeded him, until the last of them, Heraclius, came to power. He was a wise man, one of the most astute and intelligent of kings, who had deep insight and well-formed opinions. His was a great and glorious reign. He was opposed by Chosroes, the king of Persia and of regions such as Iraq, Khurasan, Ar-Riy and all the lands of the Persians. His name was Sabur Dhul-Aktaf, and his kingdom was greater than the kingdom of Caesar. He was the leader of the Persians and was as stubborn as the Persians who were Zoroastrian fire worshippers. How Caesar defeated Chosroes (Kisra) It was previously reported that 'Ikrimah said: "Chosroes sent his deputy and his army against Caesar, and they fought." It is well-known that Chosroes himself fought in the army that invaded his land, and he defeated Caesar and overwhelmed him until he had nothing left except the city of Constantinople, where Chosroes besieged him for a long time, until things became very difficult for him. He was highly venerated among the Christians, and Chosroes was not able to conquer the city because it was well fortified, and half of it faced the land while the other half faced the sea, from where supplies were able to reach them. After this had gone on for a long time, Caesar thought of a clever trick. He asked Chosroes to let him leave his city in return for money given as a peace-offering, on whatever terms he (Chosroes) wanted. Chosroes agreed to that and asked for a huge amount of wealth – gold, jewels, fabric, servant-women, servants, and much more – such that no king on earth could ever pay. Caesar went along with that and gave him the impression that he had all that he had asked for, although he thought he was crazy for asking for such a thing, because even if the two of them were to combine all of their wealth, it would not amount to even one-tenth of that. He asked Chosroes to let him go out of the city to Ash-Sham and the other regions of his kingdom, so that he could gather that from his storehouses and places where his wealth was buried. Chosroes let him go, and when Caesar was about to leave Constantinople, he gathered his people together and told them: "I am going out on a mission I have decided to do so with some soldiers I have selected from my army; if I come back to you before one year passes, I will still be your king but if I do not come back after that, you will have the choice. Then, if you wish, you may remain loyal to me, or if you wish you may appoint someone instead of me.They replied, “You are our king for as long as you live, even if are gone for ten years.” When he left Constantinople, a cavalry detachment left with him, and Chosroes camped outside Constantinople to await his return, Caesar went straight away to the land of the Persians, where he started to kill all the men of fighting age, one by one, and he did not stop killing until he reached Al-Madain, which was the seat of power of the kingdom of Chosroes. He killed everyone in the city, and took all its treasures and wealth. He captured the women of Chosroes, shaved his son’s head and made him ride on his donkey, sending him with the leaders of of his people in a state of utmost humiliation. He wrote to Chosroes saying, “This is what you asked for, so take it.” When this reached Chosroes, he was extremely distressed, to an extent known only by Allah. His anger was directed against the city of Constantinople and he renewed his siege with increased vehemence, but he was not able to besiege it for long, nor was he able to go to the ford of the river Jayhun, which was the only route through which Caesar could reach Constantinople. When Caesar heard of this, he came up with an unprecedented strategy, whereby he left his troops and goods by the ford, and went off with some of his army commanded them to pick up some straw and animal droppings, and to travel approximately one day upstream. Then he told them to throw those things unto the water. When they passed by Chosroes, he and his soldiers thought that the Romans had gone that way, so they rode off in pursuit of them, and the ford was no longer occupied by the Persians. Then Caesar commanded his men to get up and jump into the river, which they did, thus escaping Chosroes and his troops, then they entered Constantinople. That was a great day for the Christians. Chosroes and his army remained in a state of confusion, not knowing what they were doing. They had not been able to conquer the land of Caesar, and their own land was devastated by the Romans, who seized their wealth, and captured their women and children. This was how the Romans defeated the Persians, and this happened nine years after the Persians and the Romans continued until the Romans prevailed between Adhru’at (Ash-Sham) and Busra, according to what was stated by Ibn Abbas, Ikrimah and others. This is a place on the edge of of Ash-Sham, along the border with Al-Hijaz. Mujahid said, “That was a place in the Arabian Peninsula which is closer to the land of the Romans than to Persia.” And Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ - وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ - يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ (1. Alif Lam Mim.)(2. The Romans have been defeated.)(3. In the nearest land, and they, after their defeat, will be victorious.)(4. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice)(5. With the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.)(6. A promise from Allah, and Allah fails not in His promise, but most men know not.)(7. They know only the outer appearance of the life of the world, and they are heedless of the Hereafter.) Foretelling the Victory of the Romans These Ayat were revealed about the victory of Sabur, the king of Persia, over Ash-Sham (Greater Syria), the adjoining partisan states of the Arabian Peninsula, and the outlying regions of the land of the Romans. Heraclius, the emperor of the Romans, was forced to flee to Constantinople where he was besieged for a lengthy period. Then Heraclius regained the upper hand. Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, commented on this Ayah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ (Alif Lam Mim. The Romans have been defeated. In the nearest land,) He said, "They were defeated and then they were victorious." He said, "The idolators wanted the Persians to prevail over the Romans, because they were idol worshippers, and the Muslims wanted the Romans to prevail over the Persians, because they were People of the Book. This was mentioned to Abu Bakr, who mentioned it to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said: أَمَا إِنَّهُمْ سَيَغْلِبُونَ (They will certainly prevail.) Abu Bakr mentioned this to the idolators, and they said, "Set a time limit for that, and if we prevail, we will get such and such; and if you prevail, you will get such and such." So he set a limit of five years, and they (the Romans) did not prevail. Abu Bakr mentioned that to the Messenger of Allah ﷺ and he said: أَلَا جَعَلْتَهَا إِلَى دُونَ - أُرَاهُ قَالَ: الْعَشْرِ - (Why do you not make it less than)[I (the narrator) think he meant less than ten]. Sa'id bin Jubayr said: "Bid' means less than ten." Then the Romans were victorious, and he said, "That is what Allah said: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) This was also recorded by At-Tirmidhi and An-Nasa'i. At-Tirmidhi said: "Hasan Gharib." Another Hadith Abu 'Isa At-Tirmidhi recorded that Niyar bin Mukram Al-Aslami said: "When the following Ayat were revealed: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) on the day they were revealed, the Persians were prevailing over the Romans. The Muslims wanted the Romans to prevail over them (the Persians), because they were both people who followed a Book. Concerning this Allah said: وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ - بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) The Quraysh, on the other hand, wanted the Persians to prevail, because neither of them were people who followed a Book and neither of them believed in the Resurrection. When Allah revealed these Ayat, Abu Bakr went out proclaiming throughout Makkah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) Some of the Quraysh said to Abu Bakr: 'This is (a bet) between us and you. Your companion claims that the Romans will defeat the Persians within three to nine years, so why not have a bet on that between us and you?' Abu Bakr said, 'Yes.' This was before betting had been forbidden. So, Abu Bakr and the idolators made a bet, and they said to Abu Bakr: 'What do you think, Bid' means something between three and nine years, so let us agree on the middle.' So they agreed on six years. Then six years passed without the Romans being victorious, so the idolators took what they had bet with Abu Bakr. When the seventh year came and the Romans were finally victorious over the Persians, the Muslims rebuked Abu Bakr for agreeing on six years. He said: 'Because Allah said: "In Bid' years."' At that time, many people became Muslim." This is how it was narrated by At-Tirmidhi, then he said, "This is a Hasan Hadith." Who were the Romans? الم - غُلِبَتِ الرُّومُ (Alif Lam Mim. The Romans have been defeated.) We have already discussed the separate letters which appear at the beginning of some Surahs in the beginning of our Tafsir of Surat Al-Baqarah. With regard to the Romans (Ar-Rum), they are the descendents of Al-'Iys bin Ishaq bin Ibrahim. They are the cousins of the Children of Isra'il, and are also known as Bani Al-Asfar. They used to followed the religion of the Greeks, who were descendents of Yafith bin Nuh, the cousins of the Turks. They used to worship the seven planets, and they prayed facing the direction of the North Pole. It is they who founded Damascus and built its temple in which there is a prayer niche facing north. The Romans followed this religion until approximately three hundred years after the time of the Messiah. The king who ruled Greater Syria along with the Fertile Crescent (semicircle of fertile land from Syrian Desert to Persian Gulf) was called Caesar. The first of them to enter the Christian religion was Constantine the son of Costas, whose mother was Maryam Al-Hilaniyyah Ash-Shadqaniyyah, from the land of Harran. She had become Christian before him, and she invited him to her religion. Before that he had been a philosopher, then he followed her. It was said that this was merely an outward show of belief. Then the Christians met with him. During his time they debated with 'Abdullah bin Ariyus (Arius) and great differences arose which could not be reconciled. Then a gathering of three hundred and eighteen bishops reached an agreement, and presented their creed to Constantine. This is what they call the Great Trust, but in fact it is the Worst Betrayal. They presented to him their laws, i.e., books of rulings on what was lawful and prohibited, and other things that they needed. They changed the religion of the Messiah (peace be upon him), adding some things and taking some things away. They began praying towards the East, and changed the Sabbath (Saturday) rites to Sunday. They worshipped the cross, permitted eating of pigs, adopted innovated observances such as the festival of the cross, Mass, baptism, etc., Palm Sunday and other occasions. They appointed a pope, as their leader, and patriarchs, metropolitans, bishops, priests and deacons, and they invented monasticism. The king built churches and places of worship for them, and he founded the city which is named after him, Constantinople. It was said that during his time twelve thousand churches were built, three places of prayer in Bethlehem, and that his mother built the Church of the Holy Sepulchre. These are the ones who followed the religion of the kings. Then after them came the Jacobites, followers of Ya'qub Al-Askaf, then the Nestorians, the followers of Nestorius. There are many groups and sects among them, as the Messenger of Allah ﷺ said: إِنَّهُمْ افْتَرَقُوا عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً (They split into seventy two sects.) The point here is that they continued to follow Christianity. Every time one Caesar died, another succeeded him, until the last of them, Heraclius, came to power. He was a wise man, one of the most astute and intelligent of kings, who had deep insight and well-formed opinions. His was a great and glorious reign. He was opposed by Chosroes, the king of Persia and of regions such as Iraq, Khurasan, Ar-Riy and all the lands of the Persians. His name was Sabur Dhul-Aktaf, and his kingdom was greater than the kingdom of Caesar. He was the leader of the Persians and was as stubborn as the Persians who were Zoroastrian fire worshippers. How Caesar defeated Chosroes (Kisra) It was previously reported that 'Ikrimah said: "Chosroes sent his deputy and his army against Caesar, and they fought." It is well-known that Chosroes himself fought in the army that invaded his land, and he defeated Caesar and overwhelmed him until he had nothing left except the city of Constantinople, where Chosroes besieged him for a long time, until things became very difficult for him. He was highly venerated among the Christians, and Chosroes was not able to conquer the city because it was well fortified, and half of it faced the land while the other half faced the sea, from where supplies were able to reach them. After this had gone on for a long time, Caesar thought of a clever trick. He asked Chosroes to let him leave his city in return for money given as a peace-offering, on whatever terms he (Chosroes) wanted. Chosroes agreed to that and asked for a huge amount of wealth – gold, jewels, fabric, servant-women, servants, and much more – such that no king on earth could ever pay. Caesar went along with that and gave him the impression that he had all that he had asked for, although he thought he was crazy for asking for such a thing, because even if the two of them were to combine all of their wealth, it would not amount to even one-tenth of that. He asked Chosroes to let him go out of the city to Ash-Sham and the other regions of his kingdom, so that he could gather that from his storehouses and places where his wealth was buried. Chosroes let him go, and when Caesar was about to leave Constantinople, he gathered his people together and told them: "I am going out on a mission I have decided to do so with some soldiers I have selected from my army; if I come back to you before one year passes, I will still be your king but if I do not come back after that, you will have the choice. Then, if you wish, you may remain loyal to me, or if you wish you may appoint someone instead of me.They replied, “You are our king for as long as you live, even if are gone for ten years.” When he left Constantinople, a cavalry detachment left with him, and Chosroes camped outside Constantinople to await his return, Caesar went straight away to the land of the Persians, where he started to kill all the men of fighting age, one by one, and he did not stop killing until he reached Al-Madain, which was the seat of power of the kingdom of Chosroes. He killed everyone in the city, and took all its treasures and wealth. He captured the women of Chosroes, shaved his son’s head and made him ride on his donkey, sending him with the leaders of of his people in a state of utmost humiliation. He wrote to Chosroes saying, “This is what you asked for, so take it.” When this reached Chosroes, he was extremely distressed, to an extent known only by Allah. His anger was directed against the city of Constantinople and he renewed his siege with increased vehemence, but he was not able to besiege it for long, nor was he able to go to the ford of the river Jayhun, which was the only route through which Caesar could reach Constantinople. When Caesar heard of this, he came up with an unprecedented strategy, whereby he left his troops and goods by the ford, and went off with some of his army commanded them to pick up some straw and animal droppings, and to travel approximately one day upstream. Then he told them to throw those things unto the water. When they passed by Chosroes, he and his soldiers thought that the Romans had gone that way, so they rode off in pursuit of them, and the ford was no longer occupied by the Persians. Then Caesar commanded his men to get up and jump into the river, which they did, thus escaping Chosroes and his troops, then they entered Constantinople. That was a great day for the Christians. Chosroes and his army remained in a state of confusion, not knowing what they were doing. They had not been able to conquer the land of Caesar, and their own land was devastated by the Romans, who seized their wealth, and captured their women and children. This was how the Romans defeated the Persians, and this happened nine years after the Persians and the Romans continued until the Romans prevailed between Adhru’at (Ash-Sham) and Busra, according to what was stated by Ibn Abbas, Ikrimah and others. This is a place on the edge of of Ash-Sham, along the border with Al-Hijaz. Mujahid said, “That was a place in the Arabian Peninsula which is closer to the land of the Romans than to Persia.” And Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ - وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ - يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ (1. Alif Lam Mim.)(2. The Romans have been defeated.)(3. In the nearest land, and they, after their defeat, will be victorious.)(4. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice)(5. With the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.)(6. A promise from Allah, and Allah fails not in His promise, but most men know not.)(7. They know only the outer appearance of the life of the world, and they are heedless of the Hereafter.) Foretelling the Victory of the Romans These Ayat were revealed about the victory of Sabur, the king of Persia, over Ash-Sham (Greater Syria), the adjoining partisan states of the Arabian Peninsula, and the outlying regions of the land of the Romans. Heraclius, the emperor of the Romans, was forced to flee to Constantinople where he was besieged for a lengthy period. Then Heraclius regained the upper hand. Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, commented on this Ayah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ (Alif Lam Mim. The Romans have been defeated. In the nearest land,) He said, "They were defeated and then they were victorious." He said, "The idolators wanted the Persians to prevail over the Romans, because they were idol worshippers, and the Muslims wanted the Romans to prevail over the Persians, because they were People of the Book. This was mentioned to Abu Bakr, who mentioned it to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said: أَمَا إِنَّهُمْ سَيَغْلِبُونَ (They will certainly prevail.) Abu Bakr mentioned this to the idolators, and they said, "Set a time limit for that, and if we prevail, we will get such and such; and if you prevail, you will get such and such." So he set a limit of five years, and they (the Romans) did not prevail. Abu Bakr mentioned that to the Messenger of Allah ﷺ and he said: أَلَا جَعَلْتَهَا إِلَى دُونَ - أُرَاهُ قَالَ: الْعَشْرِ - (Why do you not make it less than)[I (the narrator) think he meant less than ten]. Sa'id bin Jubayr said: "Bid' means less than ten." Then the Romans were victorious, and he said, "That is what Allah said: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) This was also recorded by At-Tirmidhi and An-Nasa'i. At-Tirmidhi said: "Hasan Gharib." Another Hadith Abu 'Isa At-Tirmidhi recorded that Niyar bin Mukram Al-Aslami said: "When the following Ayat were revealed: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) on the day they were revealed, the Persians were prevailing over the Romans. The Muslims wanted the Romans to prevail over them (the Persians), because they were both people who followed a Book. Concerning this Allah said: وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ - بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) The Quraysh, on the other hand, wanted the Persians to prevail, because neither of them were people who followed a Book and neither of them believed in the Resurrection. When Allah revealed these Ayat, Abu Bakr went out proclaiming throughout Makkah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) Some of the Quraysh said to Abu Bakr: 'This is (a bet) between us and you. Your companion claims that the Romans will defeat the Persians within three to nine years, so why not have a bet on that between us and you?' Abu Bakr said, 'Yes.' This was before betting had been forbidden. So, Abu Bakr and the idolators made a bet, and they said to Abu Bakr: 'What do you think, Bid' means something between three and nine years, so let us agree on the middle.' So they agreed on six years. Then six years passed without the Romans being victorious, so the idolators took what they had bet with Abu Bakr. When the seventh year came and the Romans were finally victorious over the Persians, the Muslims rebuked Abu Bakr for agreeing on six years. He said: 'Because Allah said: "In Bid' years."' At that time, many people became Muslim." This is how it was narrated by At-Tirmidhi, then he said, "This is a Hasan Hadith." Who were the Romans? الم - غُلِبَتِ الرُّومُ (Alif Lam Mim. The Romans have been defeated.) We have already discussed the separate letters which appear at the beginning of some Surahs in the beginning of our Tafsir of Surat Al-Baqarah. With regard to the Romans (Ar-Rum), they are the descendents of Al-'Iys bin Ishaq bin Ibrahim. They are the cousins of the Children of Isra'il, and are also known as Bani Al-Asfar. They used to followed the religion of the Greeks, who were descendents of Yafith bin Nuh, the cousins of the Turks. They used to worship the seven planets, and they prayed facing the direction of the North Pole. It is they who founded Damascus and built its temple in which there is a prayer niche facing north. The Romans followed this religion until approximately three hundred years after the time of the Messiah. The king who ruled Greater Syria along with the Fertile Crescent (semicircle of fertile land from Syrian Desert to Persian Gulf) was called Caesar. The first of them to enter the Christian religion was Constantine the son of Costas, whose mother was Maryam Al-Hilaniyyah Ash-Shadqaniyyah, from the land of Harran. She had become Christian before him, and she invited him to her religion. Before that he had been a philosopher, then he followed her. It was said that this was merely an outward show of belief. Then the Christians met with him. During his time they debated with 'Abdullah bin Ariyus (Arius) and great differences arose which could not be reconciled. Then a gathering of three hundred and eighteen bishops reached an agreement, and presented their creed to Constantine. This is what they call the Great Trust, but in fact it is the Worst Betrayal. They presented to him their laws, i.e., books of rulings on what was lawful and prohibited, and other things that they needed. They changed the religion of the Messiah (peace be upon him), adding some things and taking some things away. They began praying towards the East, and changed the Sabbath (Saturday) rites to Sunday. They worshipped the cross, permitted eating of pigs, adopted innovated observances such as the festival of the cross, Mass, baptism, etc., Palm Sunday and other occasions. They appointed a pope, as their leader, and patriarchs, metropolitans, bishops, priests and deacons, and they invented monasticism. The king built churches and places of worship for them, and he founded the city which is named after him, Constantinople. It was said that during his time twelve thousand churches were built, three places of prayer in Bethlehem, and that his mother built the Church of the Holy Sepulchre. These are the ones who followed the religion of the kings. Then after them came the Jacobites, followers of Ya'qub Al-Askaf, then the Nestorians, the followers of Nestorius. There are many groups and sects among them, as the Messenger of Allah ﷺ said: إِنَّهُمْ افْتَرَقُوا عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً (They split into seventy two sects.) The point here is that they continued to follow Christianity. Every time one Caesar died, another succeeded him, until the last of them, Heraclius, came to power. He was a wise man, one of the most astute and intelligent of kings, who had deep insight and well-formed opinions. His was a great and glorious reign. He was opposed by Chosroes, the king of Persia and of regions such as Iraq, Khurasan, Ar-Riy and all the lands of the Persians. His name was Sabur Dhul-Aktaf, and his kingdom was greater than the kingdom of Caesar. He was the leader of the Persians and was as stubborn as the Persians who were Zoroastrian fire worshippers. How Caesar defeated Chosroes (Kisra) It was previously reported that 'Ikrimah said: "Chosroes sent his deputy and his army against Caesar, and they fought." It is well-known that Chosroes himself fought in the army that invaded his land, and he defeated Caesar and overwhelmed him until he had nothing left except the city of Constantinople, where Chosroes besieged him for a long time, until things became very difficult for him. He was highly venerated among the Christians, and Chosroes was not able to conquer the city because it was well fortified, and half of it faced the land while the other half faced the sea, from where supplies were able to reach them. After this had gone on for a long time, Caesar thought of a clever trick. He asked Chosroes to let him leave his city in return for money given as a peace-offering, on whatever terms he (Chosroes) wanted. Chosroes agreed to that and asked for a huge amount of wealth – gold, jewels, fabric, servant-women, servants, and much more – such that no king on earth could ever pay. Caesar went along with that and gave him the impression that he had all that he had asked for, although he thought he was crazy for asking for such a thing, because even if the two of them were to combine all of their wealth, it would not amount to even one-tenth of that. He asked Chosroes to let him go out of the city to Ash-Sham and the other regions of his kingdom, so that he could gather that from his storehouses and places where his wealth was buried. Chosroes let him go, and when Caesar was about to leave Constantinople, he gathered his people together and told them: "I am going out on a mission I have decided to do so with some soldiers I have selected from my army; if I come back to you before one year passes, I will still be your king but if I do not come back after that, you will have the choice. Then, if you wish, you may remain loyal to me, or if you wish you may appoint someone instead of me.They replied, “You are our king for as long as you live, even if are gone for ten years.” When he left Constantinople, a cavalry detachment left with him, and Chosroes camped outside Constantinople to await his return, Caesar went straight away to the land of the Persians, where he started to kill all the men of fighting age, one by one, and he did not stop killing until he reached Al-Madain, which was the seat of power of the kingdom of Chosroes. He killed everyone in the city, and took all its treasures and wealth. He captured the women of Chosroes, shaved his son’s head and made him ride on his donkey, sending him with the leaders of of his people in a state of utmost humiliation. He wrote to Chosroes saying, “This is what you asked for, so take it.” When this reached Chosroes, he was extremely distressed, to an extent known only by Allah. His anger was directed against the city of Constantinople and he renewed his siege with increased vehemence, but he was not able to besiege it for long, nor was he able to go to the ford of the river Jayhun, which was the only route through which Caesar could reach Constantinople. When Caesar heard of this, he came up with an unprecedented strategy, whereby he left his troops and goods by the ford, and went off with some of his army commanded them to pick up some straw and animal droppings, and to travel approximately one day upstream. Then he told them to throw those things unto the water. When they passed by Chosroes, he and his soldiers thought that the Romans had gone that way, so they rode off in pursuit of them, and the ford was no longer occupied by the Persians. Then Caesar commanded his men to get up and jump into the river, which they did, thus escaping Chosroes and his troops, then they entered Constantinople. That was a great day for the Christians. Chosroes and his army remained in a state of confusion, not knowing what they were doing. They had not been able to conquer the land of Caesar, and their own land was devastated by the Romans, who seized their wealth, and captured their women and children. This was how the Romans defeated the Persians, and this happened nine years after the Persians and the Romans continued until the Romans prevailed between Adhru’at (Ash-Sham) and Busra, according to what was stated by Ibn Abbas, Ikrimah and others. This is a place on the edge of of Ash-Sham, along the border with Al-Hijaz. Mujahid said, “That was a place in the Arabian Peninsula which is closer to the land of the Romans than to Persia.” And Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ - وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ - يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ (1. Alif Lam Mim.)(2. The Romans have been defeated.)(3. In the nearest land, and they, after their defeat, will be victorious.)(4. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice)(5. With the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.)(6. A promise from Allah, and Allah fails not in His promise, but most men know not.)(7. They know only the outer appearance of the life of the world, and they are heedless of the Hereafter.) Foretelling the Victory of the Romans These Ayat were revealed about the victory of Sabur, the king of Persia, over Ash-Sham (Greater Syria), the adjoining partisan states of the Arabian Peninsula, and the outlying regions of the land of the Romans. Heraclius, the emperor of the Romans, was forced to flee to Constantinople where he was besieged for a lengthy period. Then Heraclius regained the upper hand. Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, commented on this Ayah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ (Alif Lam Mim. The Romans have been defeated. In the nearest land,) He said, "They were defeated and then they were victorious." He said, "The idolators wanted the Persians to prevail over the Romans, because they were idol worshippers, and the Muslims wanted the Romans to prevail over the Persians, because they were People of the Book. This was mentioned to Abu Bakr, who mentioned it to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said: أَمَا إِنَّهُمْ سَيَغْلِبُونَ (They will certainly prevail.) Abu Bakr mentioned this to the idolators, and they said, "Set a time limit for that, and if we prevail, we will get such and such; and if you prevail, you will get such and such." So he set a limit of five years, and they (the Romans) did not prevail. Abu Bakr mentioned that to the Messenger of Allah ﷺ and he said: أَلَا جَعَلْتَهَا إِلَى دُونَ - أُرَاهُ قَالَ: الْعَشْرِ - (Why do you not make it less than)[I (the narrator) think he meant less than ten]. Sa'id bin Jubayr said: "Bid' means less than ten." Then the Romans were victorious, and he said, "That is what Allah said: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) This was also recorded by At-Tirmidhi and An-Nasa'i. At-Tirmidhi said: "Hasan Gharib." Another Hadith Abu 'Isa At-Tirmidhi recorded that Niyar bin Mukram Al-Aslami said: "When the following Ayat were revealed: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) on the day they were revealed, the Persians were prevailing over the Romans. The Muslims wanted the Romans to prevail over them (the Persians), because they were both people who followed a Book. Concerning this Allah said: وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ - بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) The Quraysh, on the other hand, wanted the Persians to prevail, because neither of them were people who followed a Book and neither of them believed in the Resurrection. When Allah revealed these Ayat, Abu Bakr went out proclaiming throughout Makkah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) Some of the Quraysh said to Abu Bakr: 'This is (a bet) between us and you. Your companion claims that the Romans will defeat the Persians within three to nine years, so why not have a bet on that between us and you?' Abu Bakr said, 'Yes.' This was before betting had been forbidden. So, Abu Bakr and the idolators made a bet, and they said to Abu Bakr: 'What do you think, Bid' means something between three and nine years, so let us agree on the middle.' So they agreed on six years. Then six years passed without the Romans being victorious, so the idolators took what they had bet with Abu Bakr. When the seventh year came and the Romans were finally victorious over the Persians, the Muslims rebuked Abu Bakr for agreeing on six years. He said: 'Because Allah said: "In Bid' years."' At that time, many people became Muslim." This is how it was narrated by At-Tirmidhi, then he said, "This is a Hasan Hadith." Who were the Romans? الم - غُلِبَتِ الرُّومُ (Alif Lam Mim. The Romans have been defeated.) We have already discussed the separate letters which appear at the beginning of some Surahs in the beginning of our Tafsir of Surat Al-Baqarah. With regard to the Romans (Ar-Rum), they are the descendents of Al-'Iys bin Ishaq bin Ibrahim. They are the cousins of the Children of Isra'il, and are also known as Bani Al-Asfar. They used to followed the religion of the Greeks, who were descendents of Yafith bin Nuh, the cousins of the Turks. They used to worship the seven planets, and they prayed facing the direction of the North Pole. It is they who founded Damascus and built its temple in which there is a prayer niche facing north. The Romans followed this religion until approximately three hundred years after the time of the Messiah. The king who ruled Greater Syria along with the Fertile Crescent (semicircle of fertile land from Syrian Desert to Persian Gulf) was called Caesar. The first of them to enter the Christian religion was Constantine the son of Costas, whose mother was Maryam Al-Hilaniyyah Ash-Shadqaniyyah, from the land of Harran. She had become Christian before him, and she invited him to her religion. Before that he had been a philosopher, then he followed her. It was said that this was merely an outward show of belief. Then the Christians met with him. During his time they debated with 'Abdullah bin Ariyus (Arius) and great differences arose which could not be reconciled. Then a gathering of three hundred and eighteen bishops reached an agreement, and presented their creed to Constantine. This is what they call the Great Trust, but in fact it is the Worst Betrayal. They presented to him their laws, i.e., books of rulings on what was lawful and prohibited, and other things that they needed. They changed the religion of the Messiah (peace be upon him), adding some things and taking some things away. They began praying towards the East, and changed the Sabbath (Saturday) rites to Sunday. They worshipped the cross, permitted eating of pigs, adopted innovated observances such as the festival of the cross, Mass, baptism, etc., Palm Sunday and other occasions. They appointed a pope, as their leader, and patriarchs, metropolitans, bishops, priests and deacons, and they invented monasticism. The king built churches and places of worship for them, and he founded the city which is named after him, Constantinople. It was said that during his time twelve thousand churches were built, three places of prayer in Bethlehem, and that his mother built the Church of the Holy Sepulchre. These are the ones who followed the religion of the kings. Then after them came the Jacobites, followers of Ya'qub Al-Askaf, then the Nestorians, the followers of Nestorius. There are many groups and sects among them, as the Messenger of Allah ﷺ said: إِنَّهُمْ افْتَرَقُوا عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً (They split into seventy two sects.) The point here is that they continued to follow Christianity. Every time one Caesar died, another succeeded him, until the last of them, Heraclius, came to power. He was a wise man, one of the most astute and intelligent of kings, who had deep insight and well-formed opinions. His was a great and glorious reign. He was opposed by Chosroes, the king of Persia and of regions such as Iraq, Khurasan, Ar-Riy and all the lands of the Persians. His name was Sabur Dhul-Aktaf, and his kingdom was greater than the kingdom of Caesar. He was the leader of the Persians and was as stubborn as the Persians who were Zoroastrian fire worshippers. How Caesar defeated Chosroes (Kisra) It was previously reported that 'Ikrimah said: "Chosroes sent his deputy and his army against Caesar, and they fought." It is well-known that Chosroes himself fought in the army that invaded his land, and he defeated Caesar and overwhelmed him until he had nothing left except the city of Constantinople, where Chosroes besieged him for a long time, until things became very difficult for him. He was highly venerated among the Christians, and Chosroes was not able to conquer the city because it was well fortified, and half of it faced the land while the other half faced the sea, from where supplies were able to reach them. After this had gone on for a long time, Caesar thought of a clever trick. He asked Chosroes to let him leave his city in return for money given as a peace-offering, on whatever terms he (Chosroes) wanted. Chosroes agreed to that and asked for a huge amount of wealth – gold, jewels, fabric, servant-women, servants, and much more – such that no king on earth could ever pay. Caesar went along with that and gave him the impression that he had all that he had asked for, although he thought he was crazy for asking for such a thing, because even if the two of them were to combine all of their wealth, it would not amount to even one-tenth of that. He asked Chosroes to let him go out of the city to Ash-Sham and the other regions of his kingdom, so that he could gather that from his storehouses and places where his wealth was buried. Chosroes let him go, and when Caesar was about to leave Constantinople, he gathered his people together and told them: "I am going out on a mission I have decided to do so with some soldiers I have selected from my army; if I come back to you before one year passes, I will still be your king but if I do not come back after that, you will have the choice. Then, if you wish, you may remain loyal to me, or if you wish you may appoint someone instead of me.They replied, “You are our king for as long as you live, even if are gone for ten years.” When he left Constantinople, a cavalry detachment left with him, and Chosroes camped outside Constantinople to await his return, Caesar went straight away to the land of the Persians, where he started to kill all the men of fighting age, one by one, and he did not stop killing until he reached Al-Madain, which was the seat of power of the kingdom of Chosroes. He killed everyone in the city, and took all its treasures and wealth. He captured the women of Chosroes, shaved his son’s head and made him ride on his donkey, sending him with the leaders of of his people in a state of utmost humiliation. He wrote to Chosroes saying, “This is what you asked for, so take it.” When this reached Chosroes, he was extremely distressed, to an extent known only by Allah. His anger was directed against the city of Constantinople and he renewed his siege with increased vehemence, but he was not able to besiege it for long, nor was he able to go to the ford of the river Jayhun, which was the only route through which Caesar could reach Constantinople. When Caesar heard of this, he came up with an unprecedented strategy, whereby he left his troops and goods by the ford, and went off with some of his army commanded them to pick up some straw and animal droppings, and to travel approximately one day upstream. Then he told them to throw those things unto the water. When they passed by Chosroes, he and his soldiers thought that the Romans had gone that way, so they rode off in pursuit of them, and the ford was no longer occupied by the Persians. Then Caesar commanded his men to get up and jump into the river, which they did, thus escaping Chosroes and his troops, then they entered Constantinople. That was a great day for the Christians. Chosroes and his army remained in a state of confusion, not knowing what they were doing. They had not been able to conquer the land of Caesar, and their own land was devastated by the Romans, who seized their wealth, and captured their women and children. This was how the Romans defeated the Persians, and this happened nine years after the Persians and the Romans continued until the Romans prevailed between Adhru’at (Ash-Sham) and Busra, according to what was stated by Ibn Abbas, Ikrimah and others. This is a place on the edge of of Ash-Sham, along the border with Al-Hijaz. Mujahid said, “That was a place in the Arabian Peninsula which is closer to the land of the Romans than to Persia.” And Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ - وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ - يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ (1. Alif Lam Mim.)(2. The Romans have been defeated.)(3. In the nearest land, and they, after their defeat, will be victorious.)(4. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice)(5. With the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.)(6. A promise from Allah, and Allah fails not in His promise, but most men know not.)(7. They know only the outer appearance of the life of the world, and they are heedless of the Hereafter.) Foretelling the Victory of the Romans These Ayat were revealed about the victory of Sabur, the king of Persia, over Ash-Sham (Greater Syria), the adjoining partisan states of the Arabian Peninsula, and the outlying regions of the land of the Romans. Heraclius, the emperor of the Romans, was forced to flee to Constantinople where he was besieged for a lengthy period. Then Heraclius regained the upper hand. Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, commented on this Ayah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ (Alif Lam Mim. The Romans have been defeated. In the nearest land,) He said, "They were defeated and then they were victorious." He said, "The idolators wanted the Persians to prevail over the Romans, because they were idol worshippers, and the Muslims wanted the Romans to prevail over the Persians, because they were People of the Book. This was mentioned to Abu Bakr, who mentioned it to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said: أَمَا إِنَّهُمْ سَيَغْلِبُونَ (They will certainly prevail.) Abu Bakr mentioned this to the idolators, and they said, "Set a time limit for that, and if we prevail, we will get such and such; and if you prevail, you will get such and such." So he set a limit of five years, and they (the Romans) did not prevail. Abu Bakr mentioned that to the Messenger of Allah ﷺ and he said: أَلَا جَعَلْتَهَا إِلَى دُونَ - أُرَاهُ قَالَ: الْعَشْرِ - (Why do you not make it less than)[I (the narrator) think he meant less than ten]. Sa'id bin Jubayr said: "Bid' means less than ten." Then the Romans were victorious, and he said, "That is what Allah said: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) This was also recorded by At-Tirmidhi and An-Nasa'i. At-Tirmidhi said: "Hasan Gharib." Another Hadith Abu 'Isa At-Tirmidhi recorded that Niyar bin Mukram Al-Aslami said: "When the following Ayat were revealed: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) on the day they were revealed, the Persians were prevailing over the Romans. The Muslims wanted the Romans to prevail over them (the Persians), because they were both people who followed a Book. Concerning this Allah said: وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ - بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) The Quraysh, on the other hand, wanted the Persians to prevail, because neither of them were people who followed a Book and neither of them believed in the Resurrection. When Allah revealed these Ayat, Abu Bakr went out proclaiming throughout Makkah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) Some of the Quraysh said to Abu Bakr: 'This is (a bet) between us and you. Your companion claims that the Romans will defeat the Persians within three to nine years, so why not have a bet on that between us and you?' Abu Bakr said, 'Yes.' This was before betting had been forbidden. So, Abu Bakr and the idolators made a bet, and they said to Abu Bakr: 'What do you think, Bid' means something between three and nine years, so let us agree on the middle.' So they agreed on six years. Then six years passed without the Romans being victorious, so the idolators took what they had bet with Abu Bakr. When the seventh year came and the Romans were finally victorious over the Persians, the Muslims rebuked Abu Bakr for agreeing on six years. He said: 'Because Allah said: "In Bid' years."' At that time, many people became Muslim." This is how it was narrated by At-Tirmidhi, then he said, "This is a Hasan Hadith." Who were the Romans? الم - غُلِبَتِ الرُّومُ (Alif Lam Mim. The Romans have been defeated.) We have already discussed the separate letters which appear at the beginning of some Surahs in the beginning of our Tafsir of Surat Al-Baqarah. With regard to the Romans (Ar-Rum), they are the descendents of Al-'Iys bin Ishaq bin Ibrahim. They are the cousins of the Children of Isra'il, and are also known as Bani Al-Asfar. They used to followed the religion of the Greeks, who were descendents of Yafith bin Nuh, the cousins of the Turks. They used to worship the seven planets, and they prayed facing the direction of the North Pole. It is they who founded Damascus and built its temple in which there is a prayer niche facing north. The Romans followed this religion until approximately three hundred years after the time of the Messiah. The king who ruled Greater Syria along with the Fertile Crescent (semicircle of fertile land from Syrian Desert to Persian Gulf) was called Caesar. The first of them to enter the Christian religion was Constantine the son of Costas, whose mother was Maryam Al-Hilaniyyah Ash-Shadqaniyyah, from the land of Harran. She had become Christian before him, and she invited him to her religion. Before that he had been a philosopher, then he followed her. It was said that this was merely an outward show of belief. Then the Christians met with him. During his time they debated with 'Abdullah bin Ariyus (Arius) and great differences arose which could not be reconciled. Then a gathering of three hundred and eighteen bishops reached an agreement, and presented their creed to Constantine. This is what they call the Great Trust, but in fact it is the Worst Betrayal. They presented to him their laws, i.e., books of rulings on what was lawful and prohibited, and other things that they needed. They changed the religion of the Messiah (peace be upon him), adding some things and taking some things away. They began praying towards the East, and changed the Sabbath (Saturday) rites to Sunday. They worshipped the cross, permitted eating of pigs, adopted innovated observances such as the festival of the cross, Mass, baptism, etc., Palm Sunday and other occasions. They appointed a pope, as their leader, and patriarchs, metropolitans, bishops, priests and deacons, and they invented monasticism. The king built churches and places of worship for them, and he founded the city which is named after him, Constantinople. It was said that during his time twelve thousand churches were built, three places of prayer in Bethlehem, and that his mother built the Church of the Holy Sepulchre. These are the ones who followed the religion of the kings. Then after them came the Jacobites, followers of Ya'qub Al-Askaf, then the Nestorians, the followers of Nestorius. There are many groups and sects among them, as the Messenger of Allah ﷺ said: إِنَّهُمْ افْتَرَقُوا عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً (They split into seventy two sects.) The point here is that they continued to follow Christianity. Every time one Caesar died, another succeeded him, until the last of them, Heraclius, came to power. He was a wise man, one of the most astute and intelligent of kings, who had deep insight and well-formed opinions. His was a great and glorious reign. He was opposed by Chosroes, the king of Persia and of regions such as Iraq, Khurasan, Ar-Riy and all the lands of the Persians. His name was Sabur Dhul-Aktaf, and his kingdom was greater than the kingdom of Caesar. He was the leader of the Persians and was as stubborn as the Persians who were Zoroastrian fire worshippers. How Caesar defeated Chosroes (Kisra) It was previously reported that 'Ikrimah said: "Chosroes sent his deputy and his army against Caesar, and they fought." It is well-known that Chosroes himself fought in the army that invaded his land, and he defeated Caesar and overwhelmed him until he had nothing left except the city of Constantinople, where Chosroes besieged him for a long time, until things became very difficult for him. He was highly venerated among the Christians, and Chosroes was not able to conquer the city because it was well fortified, and half of it faced the land while the other half faced the sea, from where supplies were able to reach them. After this had gone on for a long time, Caesar thought of a clever trick. He asked Chosroes to let him leave his city in return for money given as a peace-offering, on whatever terms he (Chosroes) wanted. Chosroes agreed to that and asked for a huge amount of wealth – gold, jewels, fabric, servant-women, servants, and much more – such that no king on earth could ever pay. Caesar went along with that and gave him the impression that he had all that he had asked for, although he thought he was crazy for asking for such a thing, because even if the two of them were to combine all of their wealth, it would not amount to even one-tenth of that. He asked Chosroes to let him go out of the city to Ash-Sham and the other regions of his kingdom, so that he could gather that from his storehouses and places where his wealth was buried. Chosroes let him go, and when Caesar was about to leave Constantinople, he gathered his people together and told them: "I am going out on a mission I have decided to do so with some soldiers I have selected from my army; if I come back to you before one year passes, I will still be your king but if I do not come back after that, you will have the choice. Then, if you wish, you may remain loyal to me, or if you wish you may appoint someone instead of me.They replied, “You are our king for as long as you live, even if are gone for ten years.” When he left Constantinople, a cavalry detachment left with him, and Chosroes camped outside Constantinople to await his return, Caesar went straight away to the land of the Persians, where he started to kill all the men of fighting age, one by one, and he did not stop killing until he reached Al-Madain, which was the seat of power of the kingdom of Chosroes. He killed everyone in the city, and took all its treasures and wealth. He captured the women of Chosroes, shaved his son’s head and made him ride on his donkey, sending him with the leaders of of his people in a state of utmost humiliation. He wrote to Chosroes saying, “This is what you asked for, so take it.” When this reached Chosroes, he was extremely distressed, to an extent known only by Allah. His anger was directed against the city of Constantinople and he renewed his siege with increased vehemence, but he was not able to besiege it for long, nor was he able to go to the ford of the river Jayhun, which was the only route through which Caesar could reach Constantinople. When Caesar heard of this, he came up with an unprecedented strategy, whereby he left his troops and goods by the ford, and went off with some of his army commanded them to pick up some straw and animal droppings, and to travel approximately one day upstream. Then he told them to throw those things unto the water. When they passed by Chosroes, he and his soldiers thought that the Romans had gone that way, so they rode off in pursuit of them, and the ford was no longer occupied by the Persians. Then Caesar commanded his men to get up and jump into the river, which they did, thus escaping Chosroes and his troops, then they entered Constantinople. That was a great day for the Christians. Chosroes and his army remained in a state of confusion, not knowing what they were doing. They had not been able to conquer the land of Caesar, and their own land was devastated by the Romans, who seized their wealth, and captured their women and children. This was how the Romans defeated the Persians, and this happened nine years after the Persians and the Romans continued until the Romans prevailed between Adhru’at (Ash-Sham) and Busra, according to what was stated by Ibn Abbas, Ikrimah and others. This is a place on the edge of of Ash-Sham, along the border with Al-Hijaz. Mujahid said, “That was a place in the Arabian Peninsula which is closer to the land of the Romans than to Persia.” And Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ - وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ - يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ (1. Alif Lam Mim.)(2. The Romans have been defeated.)(3. In the nearest land, and they, after their defeat, will be victorious.)(4. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice)(5. With the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.)(6. A promise from Allah, and Allah fails not in His promise, but most men know not.)(7. They know only the outer appearance of the life of the world, and they are heedless of the Hereafter.) Foretelling the Victory of the Romans These Ayat were revealed about the victory of Sabur, the king of Persia, over Ash-Sham (Greater Syria), the adjoining partisan states of the Arabian Peninsula, and the outlying regions of the land of the Romans. Heraclius, the emperor of the Romans, was forced to flee to Constantinople where he was besieged for a lengthy period. Then Heraclius regained the upper hand. Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, commented on this Ayah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ (Alif Lam Mim. The Romans have been defeated. In the nearest land,) He said, "They were defeated and then they were victorious." He said, "The idolators wanted the Persians to prevail over the Romans, because they were idol worshippers, and the Muslims wanted the Romans to prevail over the Persians, because they were People of the Book. This was mentioned to Abu Bakr, who mentioned it to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said: أَمَا إِنَّهُمْ سَيَغْلِبُونَ (They will certainly prevail.) Abu Bakr mentioned this to the idolators, and they said, "Set a time limit for that, and if we prevail, we will get such and such; and if you prevail, you will get such and such." So he set a limit of five years, and they (the Romans) did not prevail. Abu Bakr mentioned that to the Messenger of Allah ﷺ and he said: أَلَا جَعَلْتَهَا إِلَى دُونَ - أُرَاهُ قَالَ: الْعَشْرِ - (Why do you not make it less than)[I (the narrator) think he meant less than ten]. Sa'id bin Jubayr said: "Bid' means less than ten." Then the Romans were victorious, and he said, "That is what Allah said: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) This was also recorded by At-Tirmidhi and An-Nasa'i. At-Tirmidhi said: "Hasan Gharib." Another Hadith Abu 'Isa At-Tirmidhi recorded that Niyar bin Mukram Al-Aslami said: "When the following Ayat were revealed: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) on the day they were revealed, the Persians were prevailing over the Romans. The Muslims wanted the Romans to prevail over them (the Persians), because they were both people who followed a Book. Concerning this Allah said: وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ - بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) The Quraysh, on the other hand, wanted the Persians to prevail, because neither of them were people who followed a Book and neither of them believed in the Resurrection. When Allah revealed these Ayat, Abu Bakr went out proclaiming throughout Makkah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) Some of the Quraysh said to Abu Bakr: 'This is (a bet) between us and you. Your companion claims that the Romans will defeat the Persians within three to nine years, so why not have a bet on that between us and you?' Abu Bakr said, 'Yes.' This was before betting had been forbidden. So, Abu Bakr and the idolators made a bet, and they said to Abu Bakr: 'What do you think, Bid' means something between three and nine years, so let us agree on the middle.' So they agreed on six years. Then six years passed without the Romans being victorious, so the idolators took what they had bet with Abu Bakr. When the seventh year came and the Romans were finally victorious over the Persians, the Muslims rebuked Abu Bakr for agreeing on six years. He said: 'Because Allah said: "In Bid' years."' At that time, many people became Muslim." This is how it was narrated by At-Tirmidhi, then he said, "This is a Hasan Hadith." Who were the Romans? الم - غُلِبَتِ الرُّومُ (Alif Lam Mim. The Romans have been defeated.) We have already discussed the separate letters which appear at the beginning of some Surahs in the beginning of our Tafsir of Surat Al-Baqarah. With regard to the Romans (Ar-Rum), they are the descendents of Al-'Iys bin Ishaq bin Ibrahim. They are the cousins of the Children of Isra'il, and are also known as Bani Al-Asfar. They used to followed the religion of the Greeks, who were descendents of Yafith bin Nuh, the cousins of the Turks. They used to worship the seven planets, and they prayed facing the direction of the North Pole. It is they who founded Damascus and built its temple in which there is a prayer niche facing north. The Romans followed this religion until approximately three hundred years after the time of the Messiah. The king who ruled Greater Syria along with the Fertile Crescent (semicircle of fertile land from Syrian Desert to Persian Gulf) was called Caesar. The first of them to enter the Christian religion was Constantine the son of Costas, whose mother was Maryam Al-Hilaniyyah Ash-Shadqaniyyah, from the land of Harran. She had become Christian before him, and she invited him to her religion. Before that he had been a philosopher, then he followed her. It was said that this was merely an outward show of belief. Then the Christians met with him. During his time they debated with 'Abdullah bin Ariyus (Arius) and great differences arose which could not be reconciled. Then a gathering of three hundred and eighteen bishops reached an agreement, and presented their creed to Constantine. This is what they call the Great Trust, but in fact it is the Worst Betrayal. They presented to him their laws, i.e., books of rulings on what was lawful and prohibited, and other things that they needed. They changed the religion of the Messiah (peace be upon him), adding some things and taking some things away. They began praying towards the East, and changed the Sabbath (Saturday) rites to Sunday. They worshipped the cross, permitted eating of pigs, adopted innovated observances such as the festival of the cross, Mass, baptism, etc., Palm Sunday and other occasions. They appointed a pope, as their leader, and patriarchs, metropolitans, bishops, priests and deacons, and they invented monasticism. The king built churches and places of worship for them, and he founded the city which is named after him, Constantinople. It was said that during his time twelve thousand churches were built, three places of prayer in Bethlehem, and that his mother built the Church of the Holy Sepulchre. These are the ones who followed the religion of the kings. Then after them came the Jacobites, followers of Ya'qub Al-Askaf, then the Nestorians, the followers of Nestorius. There are many groups and sects among them, as the Messenger of Allah ﷺ said: إِنَّهُمْ افْتَرَقُوا عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً (They split into seventy two sects.) The point here is that they continued to follow Christianity. Every time one Caesar died, another succeeded him, until the last of them, Heraclius, came to power. He was a wise man, one of the most astute and intelligent of kings, who had deep insight and well-formed opinions. His was a great and glorious reign. He was opposed by Chosroes, the king of Persia and of regions such as Iraq, Khurasan, Ar-Riy and all the lands of the Persians. His name was Sabur Dhul-Aktaf, and his kingdom was greater than the kingdom of Caesar. He was the leader of the Persians and was as stubborn as the Persians who were Zoroastrian fire worshippers. How Caesar defeated Chosroes (Kisra) It was previously reported that 'Ikrimah said: "Chosroes sent his deputy and his army against Caesar, and they fought." It is well-known that Chosroes himself fought in the army that invaded his land, and he defeated Caesar and overwhelmed him until he had nothing left except the city of Constantinople, where Chosroes besieged him for a long time, until things became very difficult for him. He was highly venerated among the Christians, and Chosroes was not able to conquer the city because it was well fortified, and half of it faced the land while the other half faced the sea, from where supplies were able to reach them. After this had gone on for a long time, Caesar thought of a clever trick. He asked Chosroes to let him leave his city in return for money given as a peace-offering, on whatever terms he (Chosroes) wanted. Chosroes agreed to that and asked for a huge amount of wealth – gold, jewels, fabric, servant-women, servants, and much more – such that no king on earth could ever pay. Caesar went along with that and gave him the impression that he had all that he had asked for, although he thought he was crazy for asking for such a thing, because even if the two of them were to combine all of their wealth, it would not amount to even one-tenth of that. He asked Chosroes to let him go out of the city to Ash-Sham and the other regions of his kingdom, so that he could gather that from his storehouses and places where his wealth was buried. Chosroes let him go, and when Caesar was about to leave Constantinople, he gathered his people together and told them: "I am going out on a mission I have decided to do so with some soldiers I have selected from my army; if I come back to you before one year passes, I will still be your king but if I do not come back after that, you will have the choice. Then, if you wish, you may remain loyal to me, or if you wish you may appoint someone instead of me.They replied, “You are our king for as long as you live, even if are gone for ten years.” When he left Constantinople, a cavalry detachment left with him, and Chosroes camped outside Constantinople to await his return, Caesar went straight away to the land of the Persians, where he started to kill all the men of fighting age, one by one, and he did not stop killing until he reached Al-Madain, which was the seat of power of the kingdom of Chosroes. He killed everyone in the city, and took all its treasures and wealth. He captured the women of Chosroes, shaved his son’s head and made him ride on his donkey, sending him with the leaders of of his people in a state of utmost humiliation. He wrote to Chosroes saying, “This is what you asked for, so take it.” When this reached Chosroes, he was extremely distressed, to an extent known only by Allah. His anger was directed against the city of Constantinople and he renewed his siege with increased vehemence, but he was not able to besiege it for long, nor was he able to go to the ford of the river Jayhun, which was the only route through which Caesar could reach Constantinople. When Caesar heard of this, he came up with an unprecedented strategy, whereby he left his troops and goods by the ford, and went off with some of his army commanded them to pick up some straw and animal droppings, and to travel approximately one day upstream. Then he told them to throw those things unto the water. When they passed by Chosroes, he and his soldiers thought that the Romans had gone that way, so they rode off in pursuit of them, and the ford was no longer occupied by the Persians. Then Caesar commanded his men to get up and jump into the river, which they did, thus escaping Chosroes and his troops, then they entered Constantinople. That was a great day for the Christians. Chosroes and his army remained in a state of confusion, not knowing what they were doing. They had not been able to conquer the land of Caesar, and their own land was devastated by the Romans, who seized their wealth, and captured their women and children. This was how the Romans defeated the Persians, and this happened nine years after the Persians and the Romans continued until the Romans prevailed between Adhru’at (Ash-Sham) and Busra, according to what was stated by Ibn Abbas, Ikrimah and others. This is a place on the edge of of Ash-Sham, along the border with Al-Hijaz. Mujahid said, “That was a place in the Arabian Peninsula which is closer to the land of the Romans than to Persia.” And Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ - وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ - يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ (1. Alif Lam Mim.)(2. The Romans have been defeated.)(3. In the nearest land, and they, after their defeat, will be victorious.)(4. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice)(5. With the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.)(6. A promise from Allah, and Allah fails not in His promise, but most men know not.)(7. They know only the outer appearance of the life of the world, and they are heedless of the Hereafter.) Foretelling the Victory of the Romans These Ayat were revealed about the victory of Sabur, the king of Persia, over Ash-Sham (Greater Syria), the adjoining partisan states of the Arabian Peninsula, and the outlying regions of the land of the Romans. Heraclius, the emperor of the Romans, was forced to flee to Constantinople where he was besieged for a lengthy period. Then Heraclius regained the upper hand. Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, commented on this Ayah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ (Alif Lam Mim. The Romans have been defeated. In the nearest land,) He said, "They were defeated and then they were victorious." He said, "The idolators wanted the Persians to prevail over the Romans, because they were idol worshippers, and the Muslims wanted the Romans to prevail over the Persians, because they were People of the Book. This was mentioned to Abu Bakr, who mentioned it to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said: أَمَا إِنَّهُمْ سَيَغْلِبُونَ (They will certainly prevail.) Abu Bakr mentioned this to the idolators, and they said, "Set a time limit for that, and if we prevail, we will get such and such; and if you prevail, you will get such and such." So he set a limit of five years, and they (the Romans) did not prevail. Abu Bakr mentioned that to the Messenger of Allah ﷺ and he said: أَلَا جَعَلْتَهَا إِلَى دُونَ - أُرَاهُ قَالَ: الْعَشْرِ - (Why do you not make it less than)[I (the narrator) think he meant less than ten]. Sa'id bin Jubayr said: "Bid' means less than ten." Then the Romans were victorious, and he said, "That is what Allah said: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ- بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid'i years. The decision of the matter, before and after is only with Allah. And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) This was also recorded by At-Tirmidhi and An-Nasa'i. At-Tirmidhi said: "Hasan Gharib." Another Hadith Abu 'Isa At-Tirmidhi recorded that Niyar bin Mukram Al-Aslami said: "When the following Ayat were revealed: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) on the day they were revealed, the Persians were prevailing over the Romans. The Muslims wanted the Romans to prevail over them (the Persians), because they were both people who followed a Book. Concerning this Allah said: وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ - بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) The Quraysh, on the other hand, wanted the Persians to prevail, because neither of them were people who followed a Book and neither of them believed in the Resurrection. When Allah revealed these Ayat, Abu Bakr went out proclaiming throughout Makkah: الم - غُلِبَتِ الرُّومُ - فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ - فِي بِضْعِ سِنِينَ ۗ (Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious. In Bid' years.) Some of the Quraysh said to Abu Bakr: 'This is (a bet) between us and you. Your companion claims that the Romans will defeat the Persians within three to nine years, so why not have a bet on that between us and you?' Abu Bakr said, 'Yes.' This was before betting had been forbidden. So, Abu Bakr and the idolators made a bet, and they said to Abu Bakr: 'What do you think, Bid' means something between three and nine years, so let us agree on the middle.' So they agreed on six years. Then six years passed without the Romans being victorious, so the idolators took what they had bet with Abu Bakr. When the seventh year came and the Romans were finally victorious over the Persians, the Muslims rebuked Abu Bakr for agreeing on six years. He said: 'Because Allah said: "In Bid' years."' At that time, many people became Muslim." This is how it was narrated by At-Tirmidhi, then he said, "This is a Hasan Hadith." Who were the Romans? الم - غُلِبَتِ الرُّومُ (Alif Lam Mim. The Romans have been defeated.) We have already discussed the separate letters which appear at the beginning of some Surahs in the beginning of our Tafsir of Surat Al-Baqarah. With regard to the Romans (Ar-Rum), they are the descendents of Al-'Iys bin Ishaq bin Ibrahim. They are the cousins of the Children of Isra'il, and are also known as Bani Al-Asfar. They used to followed the religion of the Greeks, who were descendents of Yafith bin Nuh, the cousins of the Turks. They used to worship the seven planets, and they prayed facing the direction of the North Pole. It is they who founded Damascus and built its temple in which there is a prayer niche facing north. The Romans followed this religion until approximately three hundred years after the time of the Messiah. The king who ruled Greater Syria along with the Fertile Crescent (semicircle of fertile land from Syrian Desert to Persian Gulf) was called Caesar. The first of them to enter the Christian religion was Constantine the son of Costas, whose mother was Maryam Al-Hilaniyyah Ash-Shadqaniyyah, from the land of Harran. She had become Christian before him, and she invited him to her religion. Before that he had been a philosopher, then he followed her. It was said that this was merely an outward show of belief. Then the Christians met with him. During his time they debated with 'Abdullah bin Ariyus (Arius) and great differences arose which could not be reconciled. Then a gathering of three hundred and eighteen bishops reached an agreement, and presented their creed to Constantine. This is what they call the Great Trust, but in fact it is the Worst Betrayal. They presented to him their laws, i.e., books of rulings on what was lawful and prohibited, and other things that they needed. They changed the religion of the Messiah (peace be upon him), adding some things and taking some things away. They began praying towards the East, and changed the Sabbath (Saturday) rites to Sunday. They worshipped the cross, permitted eating of pigs, adopted innovated observances such as the festival of the cross, Mass, baptism, etc., Palm Sunday and other occasions. They appointed a pope, as their leader, and patriarchs, metropolitans, bishops, priests and deacons, and they invented monasticism. The king built churches and places of worship for them, and he founded the city which is named after him, Constantinople. It was said that during his time twelve thousand churches were built, three places of prayer in Bethlehem, and that his mother built the Church of the Holy Sepulchre. These are the ones who followed the religion of the kings. Then after them came the Jacobites, followers of Ya'qub Al-Askaf, then the Nestorians, the followers of Nestorius. There are many groups and sects among them, as the Messenger of Allah ﷺ said: إِنَّهُمْ افْتَرَقُوا عَلَى اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً (They split into seventy two sects.) The point here is that they continued to follow Christianity. Every time one Caesar died, another succeeded him, until the last of them, Heraclius, came to power. He was a wise man, one of the most astute and intelligent of kings, who had deep insight and well-formed opinions. His was a great and glorious reign. He was opposed by Chosroes, the king of Persia and of regions such as Iraq, Khurasan, Ar-Riy and all the lands of the Persians. His name was Sabur Dhul-Aktaf, and his kingdom was greater than the kingdom of Caesar. He was the leader of the Persians and was as stubborn as the Persians who were Zoroastrian fire worshippers. How Caesar defeated Chosroes (Kisra) It was previously reported that 'Ikrimah said: "Chosroes sent his deputy and his army against Caesar, and they fought." It is well-known that Chosroes himself fought in the army that invaded his land, and he defeated Caesar and overwhelmed him until he had nothing left except the city of Constantinople, where Chosroes besieged him for a long time, until things became very difficult for him. He was highly venerated among the Christians, and Chosroes was not able to conquer the city because it was well fortified, and half of it faced the land while the other half faced the sea, from where supplies were able to reach them. After this had gone on for a long time, Caesar thought of a clever trick. He asked Chosroes to let him leave his city in return for money given as a peace-offering, on whatever terms he (Chosroes) wanted. Chosroes agreed to that and asked for a huge amount of wealth – gold, jewels, fabric, servant-women, servants, and much more – such that no king on earth could ever pay. Caesar went along with that and gave him the impression that he had all that he had asked for, although he thought he was crazy for asking for such a thing, because even if the two of them were to combine all of their wealth, it would not amount to even one-tenth of that. He asked Chosroes to let him go out of the city to Ash-Sham and the other regions of his kingdom, so that he could gather that from his storehouses and places where his wealth was buried. Chosroes let him go, and when Caesar was about to leave Constantinople, he gathered his people together and told them: "I am going out on a mission I have decided to do so with some soldiers I have selected from my army; if I come back to you before one year passes, I will still be your king but if I do not come back after that, you will have the choice. Then, if you wish, you may remain loyal to me, or if you wish you may appoint someone instead of me.They replied, “You are our king for as long as you live, even if are gone for ten years.” When he left Constantinople, a cavalry detachment left with him, and Chosroes camped outside Constantinople to await his return, Caesar went straight away to the land of the Persians, where he started to kill all the men of fighting age, one by one, and he did not stop killing until he reached Al-Madain, which was the seat of power of the kingdom of Chosroes. He killed everyone in the city, and took all its treasures and wealth. He captured the women of Chosroes, shaved his son’s head and made him ride on his donkey, sending him with the leaders of of his people in a state of utmost humiliation. He wrote to Chosroes saying, “This is what you asked for, so take it.” When this reached Chosroes, he was extremely distressed, to an extent known only by Allah. His anger was directed against the city of Constantinople and he renewed his siege with increased vehemence, but he was not able to besiege it for long, nor was he able to go to the ford of the river Jayhun, which was the only route through which Caesar could reach Constantinople. When Caesar heard of this, he came up with an unprecedented strategy, whereby he left his troops and goods by the ford, and went off with some of his army commanded them to pick up some straw and animal droppings, and to travel approximately one day upstream. Then he told them to throw those things unto the water. When they passed by Chosroes, he and his soldiers thought that the Romans had gone that way, so they rode off in pursuit of them, and the ford was no longer occupied by the Persians. Then Caesar commanded his men to get up and jump into the river, which they did, thus escaping Chosroes and his troops, then they entered Constantinople. That was a great day for the Christians. Chosroes and his army remained in a state of confusion, not knowing what they were doing. They had not been able to conquer the land of Caesar, and their own land was devastated by the Romans, who seized their wealth, and captured their women and children. This was how the Romans defeated the Persians, and this happened nine years after the Persians and the Romans continued until the Romans prevailed between Adhru’at (Ash-Sham) and Busra, according to what was stated by Ibn Abbas, Ikrimah and others. This is a place on the edge of of Ash-Sham, along the border with Al-Hijaz. Mujahid said, “That was a place in the Arabian Peninsula which is closer to the land of the Romans than to Persia.” And Allah knows best.

وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ - بِنَصْرِ اللَّهِ ۚ (And on that day, the believers will rejoice – with the help of Allah.) They will rejoice because the Romans, the companions of Caesar, the king of Ash-Sham, defeated the Persians, the companions of Chosroes, who were Zoroastrians. According to many of the scholars, such as Ibn Abbas, Ath-Thawri, As-Suddi and others, the victory of the Romans over the Persians happened on the same day as the battle of Badr. It was reported in the Hadith recorded by At-Tirmidhi, Ibn Jarir, Ibn Abi Hatim and Al-Bazaar that Abu Said said: “On the day of Badr, the Romans defeated the Persians, and the believers were happy and rejoiced about that. And Allah revealed the words: وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ -ِنَصْرِ اللَّهِ ۚ يَنصُرُ مَن يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ (And on that day, the believers will rejoice – with the help of Allah. He helps whom He wills, and He is the All-Mighty, the Most Merciful.) Ibn Abi Htim recorded that Az-Zubayr Al-Kilabi said, I saw the victory of the Persians over the Romans, then I saw the victory of the Romans over the Persians, then I saw the victory of the Muslims over both the Persian and Romans, and all of that happened within fifteen years.” Allah’s saying:

الرَّحِيمُ (the Most Merciful.) means, towards His believing servants. وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ ((It is) a promise of Allah, and Allah fails not in His promise.) means, ‘this that We have told you, O Muhammad, that the Romans will defeat the Persians, is a true promise from Allah, truth which cannot be changed and which will surely come to pass, because Allah has decreed that the one of the two parties that is closer to the truth will prevail and that victory will be theirs.’ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most men know not) means, they do not know the decree of Allah concerning His creation, but what He does is wise and is based on justice. His saying:

Al-Hassan Al-Basri said, “It has reached the state that in this world one of them could put a Dirham on his finger and tell how much it weighs, but he does not know how to pray properly.” أَوَلَمْ يَتَفَكَّرُوا فِي أَنْفُسِهِمْ ۗ مَا خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُسَمًّى ۗ وَإِنَّ كَثِيرًا مِنَ النَّاسِ بِلِقَاءِ رَبِّهِمْ لَكَافِرُونَ - أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا الْأَرْضَ وَعَمَرُوهَا أَكْثَرَ مِمَّا عَمَرُوهَا وَجَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ ۖ فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ - ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاءُوا السُّوأَىٰ أَن كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِئُونَ (8. Do they not reflect on themselves? Allah has created not the heavens and the earth, and all that is between them, except with truth and for an appointed term. And indeed many of mankind deny the meeting with their Lord.)(9. Do they not travel in the land, and see what was the end of those before them? They were superior to them in strength, and they tilled the earth and populated it in greater numbers than these have done, and there came to them their Messengers with clear proofs. Surely, Allâh wronged them not, but they used to wrong themselves.)(10. Then evil was the end of those who did evil, because they dendied the Ayât of Allâh and made a mockery of them.) Signs of Tawhid Allah tells us that pondering His creation will show that He exists and that He is Unique in creating it, and that there is no god nor lord besides Him. So He says: أَوَلَمْ يَتَفَكَّرُوا فِي أَنْفُسِهِمْ ۗ (Do they not reflect upon themselves?) Thinking and pondering how Allah created various things in the upper and lower realms and in the space between, realizing that this was not created in jest or in vain, but in truth, and that it will continue until an appointed time, the Day of Resurrection, as Allah says: وَإِنَّ كَثِيرًا مِنَ النَّاسِ بِلِقَاءِ رَبِّهِمْ لَكَافِرُونَ (And indeed many of mankind deny meeting with their Lord.) Then Allah tells us of the truth of the Message brought by the Messengers and how He supported them with miracles and clear signs, such as when He destroyed those who disbelieved in them and saved those who believed in them. أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ (Do they not travel in the land?) means, 'do they not understand and think and see and hear about the people of the past?' Allah says: فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۚ كَانُوا أَشَدَّ مِنْهُمْ قُوَّةً (and see what was the end of those before them? They were superior to them in strength,) meaning, 'the nations of the past who came before you were stronger than you to whom Muhammad ﷺ has been sent; they had more wealth and more sons. You have not been given one-tenth of what they were given. They stayed longer in this world than you will stay. They were more civilized than you and were more prosperous in the land than you.' Yet despite all that, when their Messengers came to them with clear signs, while they were enjoying their life of luxury, Allah punished them for their sins and they had no one who could protect them from Allah. Their wealth and sons could not protect them from the wrath of Allah in the slightest, and Allah was not at all unjust towards them when He sent His punishment upon them. وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ (but they used to wrong themselves.) They brought destruction upon themselves, when they rejected and mocked the signs of Allah. All of this only happened because of their previous sins and their rejection (of the Messengers). Allah says: ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاءُوا السُّوأَىٰ أَنْ كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِئُونَ (Then evil was the end of those who did evil, because they denied the Ayat of Allah and made a mockery of them.) This is like the Ayat: وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.)(6:110), فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ ۚ (So when they turned away, Allah turned their hearts away.)(61:5), فَإِنْ تَوَلَّوْا فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْ ۗ (And if they turn away, then know that Allah's will is to punish them for some sins of theirs)(5:49). It was said that the meaning of the phrase ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاءُوا السُّوأَىٰ (Then evil was the end of those who did evil,) is that evil was their inevitable end, because they rejected the signs of Allah and made fun of them. This is the view of Ibn Jarir, which he recorded from Ibn 'Abbas and Qatadah. Ibn Abi Hatim also recorded it from them and from Ad-Dahhak bin Muzahim. This is the apparent meaning – and Allah knows best – of the phrase: وَكَانُوا بِهَا يَسْتَهْزِئُونَ (and made a mockery of them.)

Allah originates the creation, then He will repeat it, then to Him you will be returned (11)And on the Day when the Hour will be established, the criminals will be plunged into destruction with despair (12)No intercessors will they have from those whom they made equal with Allah, and they will reject and deny their partners (13)And on the Day when the Hour will be established – that Day shall they be separated (14)Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy a luxurious life in a Garden of Delight (15)And as for those who disbelieved and denied Our Ayat, and the meeting of the Hereafter, such shall be brought forth to the torment.) Allah sai (16) اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ (Allah originates the creation, then He will repeat it,) Just as He was able to create it in the first place, so He is also able to repeat it. ثُمَّ إِلَيْهِ تُرْجَعُونَ (then to Him you will be returned.) on the Day of Resurrection, when each will be requited according to his deeds. Then Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يُبْلِسُ الْمُجْرِمُونَ (And on the Day when the Hour will be established, the criminals will be plunged into destruction with despair.) Ibn 'Abbas said, "The sinners will be filled with despair." Mujahid said, "The sinners will be exposed;" according to another report he said, "The sinners will grieve." وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ (No intercessors will they have from those whom they made equal with Allah,) means, the gods whom they used to worship instead of Allah will not intercede for them; they will reject them and betray them despite their desperate need of them. Then Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ (And on the Day when the Hour will be established – that Day shall (all men) be separated.) Qatadah said: "By Allah, this refers to the separation after which there will be no reunion." In other words, if one person is taken up to the highest heights and another is sent down to the lowest depths of Hell, that is the last they will ever see of one another. Allah says: فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ (Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy a luxurious life in a Garden of Delight.) Mujahid and Qatadah said, "This means, they will enjoy a life of luxury."

Allah originates the creation, then He will repeat it, then to Him you will be returned (11)And on the Day when the Hour will be established, the criminals will be plunged into destruction with despair (12)No intercessors will they have from those whom they made equal with Allah, and they will reject and deny their partners (13)And on the Day when the Hour will be established – that Day shall they be separated (14)Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy a luxurious life in a Garden of Delight (15)And as for those who disbelieved and denied Our Ayat, and the meeting of the Hereafter, such shall be brought forth to the torment.) Allah sai (16) اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ (Allah originates the creation, then He will repeat it,) Just as He was able to create it in the first place, so He is also able to repeat it. ثُمَّ إِلَيْهِ تُرْجَعُونَ (then to Him you will be returned.) on the Day of Resurrection, when each will be requited according to his deeds. Then Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يُبْلِسُ الْمُجْرِمُونَ (And on the Day when the Hour will be established, the criminals will be plunged into destruction with despair.) Ibn 'Abbas said, "The sinners will be filled with despair." Mujahid said, "The sinners will be exposed;" according to another report he said, "The sinners will grieve." وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ (No intercessors will they have from those whom they made equal with Allah,) means, the gods whom they used to worship instead of Allah will not intercede for them; they will reject them and betray them despite their desperate need of them. Then Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ (And on the Day when the Hour will be established – that Day shall (all men) be separated.) Qatadah said: "By Allah, this refers to the separation after which there will be no reunion." In other words, if one person is taken up to the highest heights and another is sent down to the lowest depths of Hell, that is the last they will ever see of one another. Allah says: فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ (Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy a luxurious life in a Garden of Delight.) Mujahid and Qatadah said, "This means, they will enjoy a life of luxury."

Allah originates the creation, then He will repeat it, then to Him you will be returned (11)And on the Day when the Hour will be established, the criminals will be plunged into destruction with despair (12)No intercessors will they have from those whom they made equal with Allah, and they will reject and deny their partners (13)And on the Day when the Hour will be established – that Day shall they be separated (14)Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy a luxurious life in a Garden of Delight (15)And as for those who disbelieved and denied Our Ayat, and the meeting of the Hereafter, such shall be brought forth to the torment.) Allah sai (16) اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ (Allah originates the creation, then He will repeat it,) Just as He was able to create it in the first place, so He is also able to repeat it. ثُمَّ إِلَيْهِ تُرْجَعُونَ (then to Him you will be returned.) on the Day of Resurrection, when each will be requited according to his deeds. Then Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يُبْلِسُ الْمُجْرِمُونَ (And on the Day when the Hour will be established, the criminals will be plunged into destruction with despair.) Ibn 'Abbas said, "The sinners will be filled with despair." Mujahid said, "The sinners will be exposed;" according to another report he said, "The sinners will grieve." وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ (No intercessors will they have from those whom they made equal with Allah,) means, the gods whom they used to worship instead of Allah will not intercede for them; they will reject them and betray them despite their desperate need of them. Then Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ (And on the Day when the Hour will be established – that Day shall (all men) be separated.) Qatadah said: "By Allah, this refers to the separation after which there will be no reunion." In other words, if one person is taken up to the highest heights and another is sent down to the lowest depths of Hell, that is the last they will ever see of one another. Allah says: فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ (Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy a luxurious life in a Garden of Delight.) Mujahid and Qatadah said, "This means, they will enjoy a life of luxury."

Allah originates the creation, then He will repeat it, then to Him you will be returned (11)And on the Day when the Hour will be established, the criminals will be plunged into destruction with despair (12)No intercessors will they have from those whom they made equal with Allah, and they will reject and deny their partners (13)And on the Day when the Hour will be established – that Day shall they be separated (14)Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy a luxurious life in a Garden of Delight (15)And as for those who disbelieved and denied Our Ayat, and the meeting of the Hereafter, such shall be brought forth to the torment.) Allah sai (16) اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ (Allah originates the creation, then He will repeat it,) Just as He was able to create it in the first place, so He is also able to repeat it. ثُمَّ إِلَيْهِ تُرْجَعُونَ (then to Him you will be returned.) on the Day of Resurrection, when each will be requited according to his deeds. Then Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يُبْلِسُ الْمُجْرِمُونَ (And on the Day when the Hour will be established, the criminals will be plunged into destruction with despair.) Ibn 'Abbas said, "The sinners will be filled with despair." Mujahid said, "The sinners will be exposed;" according to another report he said, "The sinners will grieve." وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ (No intercessors will they have from those whom they made equal with Allah,) means, the gods whom they used to worship instead of Allah will not intercede for them; they will reject them and betray them despite their desperate need of them. Then Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ (And on the Day when the Hour will be established – that Day shall (all men) be separated.) Qatadah said: "By Allah, this refers to the separation after which there will be no reunion." In other words, if one person is taken up to the highest heights and another is sent down to the lowest depths of Hell, that is the last they will ever see of one another. Allah says: فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ (Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy a luxurious life in a Garden of Delight.) Mujahid and Qatadah said, "This means, they will enjoy a life of luxury."

Allah originates the creation, then He will repeat it, then to Him you will be returned (11)And on the Day when the Hour will be established, the criminals will be plunged into destruction with despair (12)No intercessors will they have from those whom they made equal with Allah, and they will reject and deny their partners (13)And on the Day when the Hour will be established – that Day shall they be separated (14)Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy a luxurious life in a Garden of Delight (15)And as for those who disbelieved and denied Our Ayat, and the meeting of the Hereafter, such shall be brought forth to the torment.) Allah sai (16) اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ (Allah originates the creation, then He will repeat it,) Just as He was able to create it in the first place, so He is also able to repeat it. ثُمَّ إِلَيْهِ تُرْجَعُونَ (then to Him you will be returned.) on the Day of Resurrection, when each will be requited according to his deeds. Then Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يُبْلِسُ الْمُجْرِمُونَ (And on the Day when the Hour will be established, the criminals will be plunged into destruction with despair.) Ibn 'Abbas said, "The sinners will be filled with despair." Mujahid said, "The sinners will be exposed;" according to another report he said, "The sinners will grieve." وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ (No intercessors will they have from those whom they made equal with Allah,) means, the gods whom they used to worship instead of Allah will not intercede for them; they will reject them and betray them despite their desperate need of them. Then Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ (And on the Day when the Hour will be established – that Day shall (all men) be separated.) Qatadah said: "By Allah, this refers to the separation after which there will be no reunion." In other words, if one person is taken up to the highest heights and another is sent down to the lowest depths of Hell, that is the last they will ever see of one another. Allah says: فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ (Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy a luxurious life in a Garden of Delight.) Mujahid and Qatadah said, "This means, they will enjoy a life of luxury."

Allah originates the creation, then He will repeat it, then to Him you will be returned (11)And on the Day when the Hour will be established, the criminals will be plunged into destruction with despair (12)No intercessors will they have from those whom they made equal with Allah, and they will reject and deny their partners (13)And on the Day when the Hour will be established – that Day shall they be separated (14)Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy a luxurious life in a Garden of Delight (15)And as for those who disbelieved and denied Our Ayat, and the meeting of the Hereafter, such shall be brought forth to the torment.) Allah sai (16) اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ (Allah originates the creation, then He will repeat it,) Just as He was able to create it in the first place, so He is also able to repeat it. ثُمَّ إِلَيْهِ تُرْجَعُونَ (then to Him you will be returned.) on the Day of Resurrection, when each will be requited according to his deeds. Then Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يُبْلِسُ الْمُجْرِمُونَ (And on the Day when the Hour will be established, the criminals will be plunged into destruction with despair.) Ibn 'Abbas said, "The sinners will be filled with despair." Mujahid said, "The sinners will be exposed;" according to another report he said, "The sinners will grieve." وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ (No intercessors will they have from those whom they made equal with Allah,) means, the gods whom they used to worship instead of Allah will not intercede for them; they will reject them and betray them despite their desperate need of them. Then Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ (And on the Day when the Hour will be established – that Day shall (all men) be separated.) Qatadah said: "By Allah, this refers to the separation after which there will be no reunion." In other words, if one person is taken up to the highest heights and another is sent down to the lowest depths of Hell, that is the last they will ever see of one another. Allah says: فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ (Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy a luxurious life in a Garden of Delight.) Mujahid and Qatadah said, "This means, they will enjoy a life of luxury."

So glorify Allah, when you enter the evening, and when you enter the morning (17)And His is all the praise in the heavens and the earth; and in 'Ashiyya and when Tuẓhirūn (18)He brings out the living from the dead, and brings out the dead from the living. And He revives the earth after its death. And thus shall you be brought out (19) The Command to pray Five Times Daily Here Allah glorifies Himself and commands His servants to glorify and praise Him at these times which come one after the other and are indicative of His might and power in the heavens. This is when the night comes with its darkness, then in the morning the day comes with its light. This glorification is followed by befitting praise, as Allah says: وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ (And His is all the praise in the heavens and the earth;) meaning, He is the One who is to be praised for what He has created in the heavens and on earth. Then Allah says: وَعَشِيًّا وَحِينَ تُظْهِرُونَ (and in 'Ashiyya and when Tuẓhirūn.) – the 'Ashiyy is the time when the darkness is most intense, and Iẓhār is the brightest point of the day. Glory be to the One Who created both of them, the Cleaver of the daybreak and the One Who makes night a time of rest. Allah says: وَالنَّهَارِ إِذَا جَلَّاهَا - وَاللَّيْلِ إِذَا يَغْشَاهَا (By the day as it shows up its brightness. By the night as it conceals it.)(91:3-4) وَاللَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness.)(92:1-2) وَالضُّحَىٰ - وَاللَّيْلِ إِذَا سَجَىٰ (By the forenoon (after sunrise). By the night when it darkens.)(93:1-2) And there are many similar Ayat. يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ (He brings out the living from the dead, and brings out the dead from the living.) This is what we see of His power to create things and their opposites. These Ayat which come one after the other are all of the same; in each of them Allah mentions the creation of things and their opposites, to indicate to His creation the perfection of His power. Thus He creates the plant from the seed and the seed from the plant; He creates the egg from the chicken and the chicken from the egg; He creates man from sperm and sperm from man; He creates the believer from the disbelievers and the disbeliever from the believers. وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا (And He revives the earth after its death.) This is like the Ayat: وَآيَةٌ لَهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ (And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof.) until: وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ (and We have caused springs of water to gush forth therein.)(36:33-34) وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ (And you see the earth barren, but when We send down water on it, it is stirred, and it swells and puts forth every lovely kind.) until: وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ (and certainly, Allah will resurrect those who are in the graves.)(22:5-7) وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا (And it is He Who sends the winds as heralds of glad tidings, going before His mercy. Till when they have carried a heavy-laden cloud) until: لَعَلَّكُمْ تَذَكَّرُونَ (so that you may remember or take heed.)(7:57) Allah says here: وَكَذَٰلِكَ تُخْرَجُونَ (And thus shall you be brought out.)

So glorify Allah, when you enter the evening, and when you enter the morning (17)And His is all the praise in the heavens and the earth; and in 'Ashiyya and when Tuẓhirūn (18)He brings out the living from the dead, and brings out the dead from the living. And He revives the earth after its death. And thus shall you be brought out (19) The Command to pray Five Times Daily Here Allah glorifies Himself and commands His servants to glorify and praise Him at these times which come one after the other and are indicative of His might and power in the heavens. This is when the night comes with its darkness, then in the morning the day comes with its light. This glorification is followed by befitting praise, as Allah says: وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ (And His is all the praise in the heavens and the earth;) meaning, He is the One who is to be praised for what He has created in the heavens and on earth. Then Allah says: وَعَشِيًّا وَحِينَ تُظْهِرُونَ (and in 'Ashiyya and when Tuẓhirūn.) – the 'Ashiyy is the time when the darkness is most intense, and Iẓhār is the brightest point of the day. Glory be to the One Who created both of them, the Cleaver of the daybreak and the One Who makes night a time of rest. Allah says: وَالنَّهَارِ إِذَا جَلَّاهَا - وَاللَّيْلِ إِذَا يَغْشَاهَا (By the day as it shows up its brightness. By the night as it conceals it.)(91:3-4) وَاللَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness.)(92:1-2) وَالضُّحَىٰ - وَاللَّيْلِ إِذَا سَجَىٰ (By the forenoon (after sunrise). By the night when it darkens.)(93:1-2) And there are many similar Ayat. يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ (He brings out the living from the dead, and brings out the dead from the living.) This is what we see of His power to create things and their opposites. These Ayat which come one after the other are all of the same; in each of them Allah mentions the creation of things and their opposites, to indicate to His creation the perfection of His power. Thus He creates the plant from the seed and the seed from the plant; He creates the egg from the chicken and the chicken from the egg; He creates man from sperm and sperm from man; He creates the believer from the disbelievers and the disbeliever from the believers. وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا (And He revives the earth after its death.) This is like the Ayat: وَآيَةٌ لَهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ (And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof.) until: وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ (and We have caused springs of water to gush forth therein.)(36:33-34) وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ (And you see the earth barren, but when We send down water on it, it is stirred, and it swells and puts forth every lovely kind.) until: وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ (and certainly, Allah will resurrect those who are in the graves.)(22:5-7) وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا (And it is He Who sends the winds as heralds of glad tidings, going before His mercy. Till when they have carried a heavy-laden cloud) until: لَعَلَّكُمْ تَذَكَّرُونَ (so that you may remember or take heed.)(7:57) Allah says here: وَكَذَٰلِكَ تُخْرَجُونَ (And thus shall you be brought out.)

So glorify Allah, when you enter the evening, and when you enter the morning (17)And His is all the praise in the heavens and the earth; and in 'Ashiyya and when Tuẓhirūn (18)He brings out the living from the dead, and brings out the dead from the living. And He revives the earth after its death. And thus shall you be brought out (19) The Command to pray Five Times Daily Here Allah glorifies Himself and commands His servants to glorify and praise Him at these times which come one after the other and are indicative of His might and power in the heavens. This is when the night comes with its darkness, then in the morning the day comes with its light. This glorification is followed by befitting praise, as Allah says: وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ (And His is all the praise in the heavens and the earth;) meaning, He is the One who is to be praised for what He has created in the heavens and on earth. Then Allah says: وَعَشِيًّا وَحِينَ تُظْهِرُونَ (and in 'Ashiyya and when Tuẓhirūn.) – the 'Ashiyy is the time when the darkness is most intense, and Iẓhār is the brightest point of the day. Glory be to the One Who created both of them, the Cleaver of the daybreak and the One Who makes night a time of rest. Allah says: وَالنَّهَارِ إِذَا جَلَّاهَا - وَاللَّيْلِ إِذَا يَغْشَاهَا (By the day as it shows up its brightness. By the night as it conceals it.)(91:3-4) وَاللَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness.)(92:1-2) وَالضُّحَىٰ - وَاللَّيْلِ إِذَا سَجَىٰ (By the forenoon (after sunrise). By the night when it darkens.)(93:1-2) And there are many similar Ayat. يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ (He brings out the living from the dead, and brings out the dead from the living.) This is what we see of His power to create things and their opposites. These Ayat which come one after the other are all of the same; in each of them Allah mentions the creation of things and their opposites, to indicate to His creation the perfection of His power. Thus He creates the plant from the seed and the seed from the plant; He creates the egg from the chicken and the chicken from the egg; He creates man from sperm and sperm from man; He creates the believer from the disbelievers and the disbeliever from the believers. وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا (And He revives the earth after its death.) This is like the Ayat: وَآيَةٌ لَهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ (And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof.) until: وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ (and We have caused springs of water to gush forth therein.)(36:33-34) وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ (And you see the earth barren, but when We send down water on it, it is stirred, and it swells and puts forth every lovely kind.) until: وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ (and certainly, Allah will resurrect those who are in the graves.)(22:5-7) وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا (And it is He Who sends the winds as heralds of glad tidings, going before His mercy. Till when they have carried a heavy-laden cloud) until: لَعَلَّكُمْ تَذَكَّرُونَ (so that you may remember or take heed.)(7:57) Allah says here: وَكَذَٰلِكَ تُخْرَجُونَ (And thus shall you be brought out.)

And among His signs is this that He created you from dust, and then – behold you are human beings scattered (20)And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect (21) Among the Signs of Allah Allah says: وَمِنْ آيَاتِهِ (And among His signs) – which speak of His might and power, is the fact that He created your father Adam out of dust. ثُمَّ إِذَا أَنْتُمْ بَشَرٌ تَنْتَشِرُونَ (and then – behold you are human beings scattered!) So man's origins lie in dust, then in a despised liquid, then he is formed and becomes a clot, then a lump of flesh, then bones in the form of a human being. Then Allah clothes the bones with flesh. Then the soul is breathed into him and he can hear and see. Then he comes forth from his mother's womb, small and weak, but the longer he lives, the stronger he becomes, until he reaches the age where he can build cities and strongholds, and he travels to different lands and across the seas, earning a living and amassing wealth, and he is smart and intelligent and crafty, with ideas and opinions of his own, and each one is able to achieve great things in this world and in the Hereafter according to his individual means. Glory be to the One Who has enabled them and made it easy for them to learn all kinds of skills for earning a living, and has caused them to vary in their levels of knowledge and intellectual ability, and in how handsome or ugly, rich or poor they are, and in whether they are blessed and doomed. Allah says: وَمِنْ آيَاتِهِ أَنْ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ إِذَا أَنْتُمْ بَشَرٌ تَنْتَشِرُونَ (And among His signs is this that He created you from dust, and then – behold you are human beings scattered!) Imam Ahmad recorded that Abu Musa said, "The Messenger of Allah ﷺ said: إِنَّ اللهَ خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيع الْأَرْضِ، فَجَاءَ بَنُو آدَمَ عَلَى قَدْرِ الْأَرْضِ، جَاءَ مِنْهُمُ الْأَبْيَضُ وَالْأَحْمَرُ وَالْأَسْوَدُ وَبَيْنَ ذَلِكَ، وَالْخَبِيثُ وَالطَّيِّبُ، وَالسَّهْلُ وَالْحَزْنُ وَبَيْنَ ذَلِكَ (Allah created Adam from a handful taken from throughout the earth. Hence the sons of Adam vary as the earth varies, so they are white and red and black and [colors] in between, evil and good, easy-going or difficult – or something in between.)" This was also recorded by Abu Dawud and At-Tirmidhi, who said, "This Hadith is Hasan Sahih." Allah said: وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا (And among His signs is this that He created for you wives from among yourselves,) meaning, 'He created females of your own kind, to be wives for you.' لِتَسْكُنُوا إِلَيْهَا (that you may find repose in them,) This is like the Ayah, هُوَ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا ۖ (It is He Who has created you from a single person, and He has created from him his wife, in order that he might enjoy the pleasure of living with her)(7:189). This refers to Hawwa'. Allah created her from Adam, from the short rib on his left. If Allah had made all of Adam's progeny male, and created the females from another kind, such as from Jinn or animals, there would never have been harmony between them and their spouses. There would have been revulsion if the spouses had been from a different kind. Out of Allah's perfect mercy He made their wives from their own kind, and created love and kindness between them. For a man stays with a woman because he loves her, or because he feels compassion towards her if they have a child together, or because she needs him to take care of her, etc. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ (Verily, in that are indeed signs for a people who reflect.)

And among His signs is this that He created you from dust, and then – behold you are human beings scattered (20)And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect (21) Among the Signs of Allah Allah says: وَمِنْ آيَاتِهِ (And among His signs) – which speak of His might and power, is the fact that He created your father Adam out of dust. ثُمَّ إِذَا أَنْتُمْ بَشَرٌ تَنْتَشِرُونَ (and then – behold you are human beings scattered!) So man's origins lie in dust, then in a despised liquid, then he is formed and becomes a clot, then a lump of flesh, then bones in the form of a human being. Then Allah clothes the bones with flesh. Then the soul is breathed into him and he can hear and see. Then he comes forth from his mother's womb, small and weak, but the longer he lives, the stronger he becomes, until he reaches the age where he can build cities and strongholds, and he travels to different lands and across the seas, earning a living and amassing wealth, and he is smart and intelligent and crafty, with ideas and opinions of his own, and each one is able to achieve great things in this world and in the Hereafter according to his individual means. Glory be to the One Who has enabled them and made it easy for them to learn all kinds of skills for earning a living, and has caused them to vary in their levels of knowledge and intellectual ability, and in how handsome or ugly, rich or poor they are, and in whether they are blessed and doomed. Allah says: وَمِنْ آيَاتِهِ أَنْ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ إِذَا أَنْتُمْ بَشَرٌ تَنْتَشِرُونَ (And among His signs is this that He created you from dust, and then – behold you are human beings scattered!) Imam Ahmad recorded that Abu Musa said, "The Messenger of Allah ﷺ said: إِنَّ اللهَ خَلَقَ آدَمَ مِنْ قَبْضَةٍ قَبَضَهَا مِنْ جَمِيع الْأَرْضِ، فَجَاءَ بَنُو آدَمَ عَلَى قَدْرِ الْأَرْضِ، جَاءَ مِنْهُمُ الْأَبْيَضُ وَالْأَحْمَرُ وَالْأَسْوَدُ وَبَيْنَ ذَلِكَ، وَالْخَبِيثُ وَالطَّيِّبُ، وَالسَّهْلُ وَالْحَزْنُ وَبَيْنَ ذَلِكَ (Allah created Adam from a handful taken from throughout the earth. Hence the sons of Adam vary as the earth varies, so they are white and red and black and [colors] in between, evil and good, easy-going or difficult – or something in between.)" This was also recorded by Abu Dawud and At-Tirmidhi, who said, "This Hadith is Hasan Sahih." Allah said: وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا (And among His signs is this that He created for you wives from among yourselves,) meaning, 'He created females of your own kind, to be wives for you.' لِتَسْكُنُوا إِلَيْهَا (that you may find repose in them,) This is like the Ayah, هُوَ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا ۖ (It is He Who has created you from a single person, and He has created from him his wife, in order that he might enjoy the pleasure of living with her)(7:189). This refers to Hawwa'. Allah created her from Adam, from the short rib on his left. If Allah had made all of Adam's progeny male, and created the females from another kind, such as from Jinn or animals, there would never have been harmony between them and their spouses. There would have been revulsion if the spouses had been from a different kind. Out of Allah's perfect mercy He made their wives from their own kind, and created love and kindness between them. For a man stays with a woman because he loves her, or because he feels compassion towards her if they have a child together, or because she needs him to take care of her, etc. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ (Verily, in that are indeed signs for a people who reflect.)

And among His signs is the creation of the heavens and the earth, and the difference of your languages and colors. Verily, in that are indeed signs for men of sound knowledge (22)And among His signs is your sleep by night and by day, and your seeking His bounty. Verily, in that are indeed signs for a people who listen.) Allah sai (23) وَمِنْ آيَاتِهِ (And among His signs) indicating His magnificent power. خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ (is the creation of the heavens and the earth,) The heavens with their vast height and brightness and beauty of the stars and planets, and the earth with its density and its mountains, valleys, seas, plains, animals and trees. وَاخْتِلَافُ أَلْسِنَتِكُمْ (and the difference of your languages) So, we see that some speak Arabic, and the Tatars have their own language, as do the Georgians, Romans, Franks, Berbers, Tou Couleurs (of Sudan), Ethiopians, Indians, Persians, Slavs, Khazars, Armenians, Kurds and others. Only Allah knows the variety of languages spoken among the sons of Adam. And the difference of their colors mentioned here refers to their appearance, for all the people of this world, from the time that Allah created Adam, and until the Hour begins, each of them has two eyes, two eyebrows, a nose, a forehead, a mouth and two cheeks, but none of them looks like another; there is bound to be some difference in posture, appearance and speech, whether it is apparent or is hidden and can only be noticed with careful observation. Each face has its own characteristics and does not look like another; even if there was a group of people who looked alike, having a beautiful or ugly characteristic in common, there would still be a difference between one person and the next. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِلْعَالِمِينَ (Verily, in that are indeed signs for men of sound knowledge.) وَمِنْ آيَاتِهِ مَنَامُكُمْ بِاللَّيْلِ وَالنَّهَارِ وَابْتِغَاؤُكُمْ مِنْ فَضْلِهِ ۚ (And among His signs is your sleep by night and by day, and your seeking of His bounty.) Among His signs is the cycle of sleep that He has created during the night and the day, when people are able to cease moving and rest, so that their tiredness and exhaustion will go away. And He has enabled you to seek to earn a living and to travel about during the day, this is the opposite of sleep. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَسْمَعُونَ (Verily, in that are indeed signs for a people who listen.) meaning, understand.

And among His signs is the creation of the heavens and the earth, and the difference of your languages and colors. Verily, in that are indeed signs for men of sound knowledge (22)And among His signs is your sleep by night and by day, and your seeking His bounty. Verily, in that are indeed signs for a people who listen.) Allah sai (23) وَمِنْ آيَاتِهِ (And among His signs) indicating His magnificent power. خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ (is the creation of the heavens and the earth,) The heavens with their vast height and brightness and beauty of the stars and planets, and the earth with its density and its mountains, valleys, seas, plains, animals and trees. وَاخْتِلَافُ أَلْسِنَتِكُمْ (and the difference of your languages) So, we see that some speak Arabic, and the Tatars have their own language, as do the Georgians, Romans, Franks, Berbers, Tou Couleurs (of Sudan), Ethiopians, Indians, Persians, Slavs, Khazars, Armenians, Kurds and others. Only Allah knows the variety of languages spoken among the sons of Adam. And the difference of their colors mentioned here refers to their appearance, for all the people of this world, from the time that Allah created Adam, and until the Hour begins, each of them has two eyes, two eyebrows, a nose, a forehead, a mouth and two cheeks, but none of them looks like another; there is bound to be some difference in posture, appearance and speech, whether it is apparent or is hidden and can only be noticed with careful observation. Each face has its own characteristics and does not look like another; even if there was a group of people who looked alike, having a beautiful or ugly characteristic in common, there would still be a difference between one person and the next. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِلْعَالِمِينَ (Verily, in that are indeed signs for men of sound knowledge.) وَمِنْ آيَاتِهِ مَنَامُكُمْ بِاللَّيْلِ وَالنَّهَارِ وَابْتِغَاؤُكُمْ مِنْ فَضْلِهِ ۚ (And among His signs is your sleep by night and by day, and your seeking of His bounty.) Among His signs is the cycle of sleep that He has created during the night and the day, when people are able to cease moving and rest, so that their tiredness and exhaustion will go away. And He has enabled you to seek to earn a living and to travel about during the day, this is the opposite of sleep. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَسْمَعُونَ (Verily, in that are indeed signs for a people who listen.) meaning, understand.

And among His signs is that He shows you the lightning, for fear and for hope, and He sends down water from the sky, and therewith revives the earth after its death. Verily, in that are indeed signs for a people who understand (24)And among His signs is that the heaven and the earth stand by His command. Then afterwards when He will call you by a single call, behold, you will come out from the earth.) Allah say (25) وَمِنْ آيَاتِهِ (And among His signs) which speak of His greatness, يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا (He shows you the lightning, for fear and for hope,) Sometimes you fear the heavy rain and destructive thunderbolts that follow it, and sometimes you feel hope, when you see a flash of lightning, that much-needed rain will come. Allah says: وَيُنَزِّلُ مِنَ السَّمَاءِ مَاءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا (and He sends down water from the sky, and therewith revives the earth after its death.) After it was barren, with nothing growing there, then the water comes to it and اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ (it is stirred, and it swells and puts forth every lovely kind (of growth).)(22:5). In this is a clear sign and proof of the resurrection and the coming of the Hour. Allah says: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ (Verily, in that are indeed signs for a people who understand.) Then Allah says: وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ ۚ (And among His signs is that the heaven and the earth stand by His command.) This is like the Ayat: وَيُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ (He withholds the heaven from falling on the earth except by His leave)(22: 65). إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولَا ۚ (Verily, Allah grasps the heavens and the earth lest they should move away from their places)(35:41). Whenever 'Umar bin Al-Khattab, may Allah be pleased with him, swore an emphatic oath, he would say, "No, by the One by Whose command the heaven and the earth stand," i.e., they stand firm by His command to them and His subjugation of them. Then, when the Day of Resurrection comes, the Day when the earth will be exchanged with another earth and the dead will come forth from their graves, brought back to life by His command and His call to them, ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنَ الْأَرْضِ إِذَا أَنْتُمْ تَخْرُجُونَ (Then afterwards when He will call you by a single call, behold, you will come out from the earth.) This is like the Ayat: يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُمْ بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they find themselves on the surface of the earth alive after their death.)(79:13-14), and إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَدَيْنَا مُحْضَرُونَ (It will be but a single Sayhah, so behold they will all be brought up before Us!)(36:53).

And among His signs is that He shows you the lightning, for fear and for hope, and He sends down water from the sky, and therewith revives the earth after its death. Verily, in that are indeed signs for a people who understand (24)And among His signs is that the heaven and the earth stand by His command. Then afterwards when He will call you by a single call, behold, you will come out from the earth.) Allah say (25) وَمِنْ آيَاتِهِ (And among His signs) which speak of His greatness, يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا (He shows you the lightning, for fear and for hope,) Sometimes you fear the heavy rain and destructive thunderbolts that follow it, and sometimes you feel hope, when you see a flash of lightning, that much-needed rain will come. Allah says: وَيُنَزِّلُ مِنَ السَّمَاءِ مَاءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا (and He sends down water from the sky, and therewith revives the earth after its death.) After it was barren, with nothing growing there, then the water comes to it and اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ (it is stirred, and it swells and puts forth every lovely kind (of growth).)(22:5). In this is a clear sign and proof of the resurrection and the coming of the Hour. Allah says: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ (Verily, in that are indeed signs for a people who understand.) Then Allah says: وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ ۚ (And among His signs is that the heaven and the earth stand by His command.) This is like the Ayat: وَيُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ (He withholds the heaven from falling on the earth except by His leave)(22: 65). إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولَا ۚ (Verily, Allah grasps the heavens and the earth lest they should move away from their places)(35:41). Whenever 'Umar bin Al-Khattab, may Allah be pleased with him, swore an emphatic oath, he would say, "No, by the One by Whose command the heaven and the earth stand," i.e., they stand firm by His command to them and His subjugation of them. Then, when the Day of Resurrection comes, the Day when the earth will be exchanged with another earth and the dead will come forth from their graves, brought back to life by His command and His call to them, ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنَ الْأَرْضِ إِذَا أَنْتُمْ تَخْرُجُونَ (Then afterwards when He will call you by a single call, behold, you will come out from the earth.) This is like the Ayat: يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُمْ بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they find themselves on the surface of the earth alive after their death.)(79:13-14), and إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَدَيْنَا مُحْضَرُونَ (It will be but a single Sayhah, so behold they will all be brought up before Us!)(36:53).

To Him belongs whatever is in the heavens and the earth. All are obedient to Him (26)And He it is Who originates the creation, then He will repeat it; and this is easier for Him. His is the highest description in the heavens and in the earth. And He is the All-Mighty, the All-Wise.) Allah say (27) وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ (To Him belongs whatever is in the heavens and the earth.) means, He owns it and it is enslaved to Him. كُلٌّ لَهُ قَانِتُونَ (All are obedient to Him.) they are humble before Him and submit to Him, whether willingly or unwillingly. Repeating the Creation is easier for Allah Allah's saying: وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.) Ibn Abi Talhah reported that Ibn 'Abbas said, "This means it is easier for Him." Mujahid said: "Repeating it is easier for Him than originating it, and originating it is easy for Him." This was also the view of 'Ikrimah and others. Al-Bukhari recorded that Abu Hurayrah, may Allah be pleased with him, said that the Prophet ﷺ said: قَالَ اللهُ: كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ، فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَقَوْلُهُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ، وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ: اتَّخَذَ اللهُ وَلَدًا، وَأَنَا الْأَحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (Allah says; "The son of Adam denied Me, and he had no right to do so. And he reviled Me, and he had no right to do so. As for his denying Me, it is his saying: 'He will not remake me as He originated me' – while originating the creation is not easier for Me than re-creating him. As for his reviling Me, it is his saying: 'Allah has taken to Himself a son,' while I am the One, the Self-Sufficient Master; I beget not, nor was I begotten, and there is none comparable to Me.") This was recorded only by Al-Bukhari. وَلَهُ الْمَثَلُ الْأَعْلَىٰ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ (His is the highest description in the heavens and in the earth.) 'Ali bin Abi Talhah reported Ibn 'Abbas said, "This is like the Ayah: لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ (There is nothing like Him)(42:11)." Qatadah said: "His description is La ilaha illallah, and there is no Lord but He."

To Him belongs whatever is in the heavens and the earth. All are obedient to Him (26)And He it is Who originates the creation, then He will repeat it; and this is easier for Him. His is the highest description in the heavens and in the earth. And He is the All-Mighty, the All-Wise.) Allah say (27) وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ (To Him belongs whatever is in the heavens and the earth.) means, He owns it and it is enslaved to Him. كُلٌّ لَهُ قَانِتُونَ (All are obedient to Him.) they are humble before Him and submit to Him, whether willingly or unwillingly. Repeating the Creation is easier for Allah Allah's saying: وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.) Ibn Abi Talhah reported that Ibn 'Abbas said, "This means it is easier for Him." Mujahid said: "Repeating it is easier for Him than originating it, and originating it is easy for Him." This was also the view of 'Ikrimah and others. Al-Bukhari recorded that Abu Hurayrah, may Allah be pleased with him, said that the Prophet ﷺ said: قَالَ اللهُ: كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذَلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذَلِكَ، فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَقَوْلُهُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ، وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ: اتَّخَذَ اللهُ وَلَدًا، وَأَنَا الْأَحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (Allah says; "The son of Adam denied Me, and he had no right to do so. And he reviled Me, and he had no right to do so. As for his denying Me, it is his saying: 'He will not remake me as He originated me' – while originating the creation is not easier for Me than re-creating him. As for his reviling Me, it is his saying: 'Allah has taken to Himself a son,' while I am the One, the Self-Sufficient Master; I beget not, nor was I begotten, and there is none comparable to Me.") This was recorded only by Al-Bukhari. وَلَهُ الْمَثَلُ الْأَعْلَىٰ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ (His is the highest description in the heavens and in the earth.) 'Ali bin Abi Talhah reported Ibn 'Abbas said, "This is like the Ayah: لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ (There is nothing like Him)(42:11)." Qatadah said: "His description is La ilaha illallah, and there is no Lord but He."

He sets forth for you a parable from yourselves: Do you have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you, whom you fear as you fear each other? Thus do We explain the signs in detail to a people who have sense (28)Nay, but those who do wrong follow their own lusts without knowledge. Then who will guide him whom Allah has sent astray And for such there will be no helpers (29) A Parable of Tawhid This is the parable Allah makes of the idolators, those who worship others besides Him and attribute partners to Him, while at the same time admitting that these so-called partners – idols and false gods – are enslaved to and belong to Him. In their Talbiyah (during Hajj and 'Umrah they used to say, "At Your service, You have no partner except the partner that You have, You own Him and whatever he owns." ضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ ۖ (He sets forth for you a parable from yourselves) 'something which you yourselves can see witness, and understand.' هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنْتُمْ فِيهِ سَوَاءٌ (Do you have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you…?) 'None of you would like to have his servant as a partner in his wealth, each of them having an equal share.' تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ (whom you fear as you fear each other.) 'You fear that they will have a share in your wealth with you.' Abu Mijlaz said, "You do not fear that your servant will have a share in your wealth, because he has no such right; similarly, Allah has no partner." The point is, that since any one of you would abhor such a thing, how can you attribute rivals to Allah from among His creation? At-Tabarani recorded that Ibn 'Abbas said, "The people of Shirk used to say in their Talbiyah, 'At Your service, You have no partner except the partner that You have, You own Him and whatever he owns.' Then Allah revealed the words: هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنْتُمْ فِيهِ سَوَاءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ ۚ (Do you have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you, whom you fear as you fear each other?)" If humans have this characteristic, this parable shows that it is even less befitting for Allah to have a partner. كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ (Thus do We explain the signs in detail to a people who have sense.) Then Allah points out that when the idolators worship others instead of Him, doing so out of their own folly and ignorance: بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا (Nay, but those who do wrong follow...), meaning, the idolators, أَهْوَاءَهُمْ (...their own lusts) means, in their worship of false gods without knowledge. فَمَنْ يَهْدِي مَنْ أَضَلَّ اللَّهُ ۖ (Then who will guide him whom Allah has sent astray?) means, no one can guide them if Allah has decreed that they will be misguided. وَمَا لَهُمْ مِنْ نَاصِرِينَ (And for such there will be no helpers.) means, there is no one who can save them from the power of Allah or grant them a way out, for what He wills, happens and what He does not will, does not happen.

He sets forth for you a parable from yourselves: Do you have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you, whom you fear as you fear each other? Thus do We explain the signs in detail to a people who have sense (28)Nay, but those who do wrong follow their own lusts without knowledge. Then who will guide him whom Allah has sent astray And for such there will be no helpers (29) A Parable of Tawhid This is the parable Allah makes of the idolators, those who worship others besides Him and attribute partners to Him, while at the same time admitting that these so-called partners – idols and false gods – are enslaved to and belong to Him. In their Talbiyah (during Hajj and 'Umrah they used to say, "At Your service, You have no partner except the partner that You have, You own Him and whatever he owns." ضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ ۖ (He sets forth for you a parable from yourselves) 'something which you yourselves can see witness, and understand.' هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنْتُمْ فِيهِ سَوَاءٌ (Do you have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you…?) 'None of you would like to have his servant as a partner in his wealth, each of them having an equal share.' تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ (whom you fear as you fear each other.) 'You fear that they will have a share in your wealth with you.' Abu Mijlaz said, "You do not fear that your servant will have a share in your wealth, because he has no such right; similarly, Allah has no partner." The point is, that since any one of you would abhor such a thing, how can you attribute rivals to Allah from among His creation? At-Tabarani recorded that Ibn 'Abbas said, "The people of Shirk used to say in their Talbiyah, 'At Your service, You have no partner except the partner that You have, You own Him and whatever he owns.' Then Allah revealed the words: هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنْتُمْ فِيهِ سَوَاءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ ۚ (Do you have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you, whom you fear as you fear each other?)" If humans have this characteristic, this parable shows that it is even less befitting for Allah to have a partner. كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ (Thus do We explain the signs in detail to a people who have sense.) Then Allah points out that when the idolators worship others instead of Him, doing so out of their own folly and ignorance: بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا (Nay, but those who do wrong follow...), meaning, the idolators, أَهْوَاءَهُمْ (...their own lusts) means, in their worship of false gods without knowledge. فَمَنْ يَهْدِي مَنْ أَضَلَّ اللَّهُ ۖ (Then who will guide him whom Allah has sent astray?) means, no one can guide them if Allah has decreed that they will be misguided. وَمَا لَهُمْ مِنْ نَاصِرِينَ (And for such there will be no helpers.) means, there is no one who can save them from the power of Allah or grant them a way out, for what He wills, happens and what He does not will, does not happen.

So, set you your face towards the religion as a Hanif. Allah's Fitrah with which He has created mankind. No change let there be in Allah's Khalq, that is the straight religion, but most men know not (30)(And remain always) turning in repentance to Him and have Taqwa of Him; and perform the Salah and be not of idolators (31)Of those who split up their religion, and became sects, each sect rejoicing in that which is with it (32) The Command to adhere to Tawhid Allah says: 'so set your face and persevere in the religion which Allah has prescribed for you, the worship of Allah Alone, the religion of Ibrahim, to which Allah has guided you and which He has perfected for you with the utmost perfection. In this manner, you will also adhere to the sound Fitrah with which He created His creation.' Allah created His creation to recognize Him and know His Tawhid, and that there is no God except Him, as we have already seen when discussing the Ayah, وَأَشْهَدَهُمْ عَلَىٰ أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ (and made them testify as to themselves (saying): "Am I not your Lord?" They said: "Yes!...")(7:172). And according to a Hadith, Allah said, إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ، فَاجْتَالَتْهُمُ الشَّيَاطِينُ عَنْ دِينِهِمْ ("I created my servants Hunafa (i.e., monotheists), then the Shayatin misled them from their religion.") We will see in the Hadiths that Allah created His creation with the Fitrah of Islam, then among some of them there emerged corrupt religions such as Judaism, Christianity and Zoroastrianism. لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ (No change let there be in Allah's Khalq,) Some of them said that this means, 'do not change the creation of Allah, for if you do, you will divert the people away from the Fitrah with which He created them.' So it is instructive; just as His saying: وَمَنْ دَخَلَهُ كَانَ آمِنًا ۗ (And whoever enters it, he is safe) This is a good and correct interpretation. Others said that this means, Allah made all of His creation equal, all of them have the same sound Fitrah and are by nature upright; they are all born with this nature and there is no disparity among people in this regard. Ibn 'Abbas, Ibrahim An-Nakha'i, Sa'id bin Jubayr, Mujahid, 'Ikrimah, Qatadah, Ad-Dahhak and Ibn Zayd said that the Ayah: لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ (No change let there be in Allah's Khalq) means, the religion of Allah. Al-Bukhari said: لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ (No change let there be in Allah's Khalq,) "It means, the religion of Allah, and the religion, and the Fitrah is Islam." Then he reported that Abu Hurayrah said, "The Messenger of Allah ﷺ said: مَا مِنْ مَوْلُودٍ يُولَدُ إِلَّا عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ،كَمَا تُنْتَجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (No child is born except in a state of Fitrah, then his parents make him a Jew or a Christian or a Zoroastrian, just as each animal produces a perfect animal like itself – do you see any among them that are born mutilated?) then the narrator (Abu Hurayrah) said (recite this Ayah), فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ (Allah's Fitrah with which He has created mankind. No change let there be in Allah's Khalq, that is the straight religion.)" This was also recorded by Muslim. ذَٰلِكَ الدِّينُ الْقَيِّمُ (that is the straight religion,) means, adherence to the Shari'ah and the sound Fitrah is the true, straight religion. وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most men know not.) means, most people do not know this and they deviate far astray from it, as Allah says: وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ (And most of mankind will not believe even if you desire it eagerly.)(12:103) وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ ۚ (And if you obey most of those on the earth, they will mislead you far away from Allah's path)(6:116). مُنِيبِينَ إِلَيْهِ (turning in repentance to Him) Ibn Zayd and Ibn Jurayj said, "This means, returning to Him." وَاتَّقُوهُ (and have Taqwa of Him;) means, fear Him and remember that He is always watching. وَأَقِيمُوا الصَّلَاةَ (and perform the Salah), which is the greatest act of worship.) وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ (and be not of the idolators.) Be of those who single out Allah, devoting their worship sincerely for Him alone, not anyone or anything other than Him. Ibn Jarir recorded that Yazid bin Abi Maryam said: "'Umar, may Allah be pleased with him, passed by Mu'adh bin Jabal and asked, 'What is the foundation of this Ummah?' Mu'adh said, 'Three things, and they are the things that will bring salvation: Al-Ikhlas (doing a deed for Allah alone), which is the Fitrah with which Allah created mankind; Salah, which is the thing that tells a believer apart from a disbeliever; and obedience, which is protection.' 'Umar said: 'You have spoken the truth. Splitting into Sects and the Saved Sect His saying: مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ (Of those who Farraqu Dinahum (split up their religion), and became sects, each sect rejoicing in that which is with it.) means, do not be of the idolators who split up their religion, i.e., changed it by believing in parts of it and rejecting other parts. Some scholars read this as Faraqu Dinahum, meaning "neglected their religion and left it behind them." These are like the Jews, Christians, Zoroastrians, idol worshippers and all the followers of false religions, besides the followers of Islam, as Allah says: إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ (Verily, those who divide their religion and break up into sects, you have no concern in them in the least. Their affair is only with Allah)(6:159). The followers of the religions before us had differences of opinions and split into false sects, each group claiming to be following the truth. This Ummah too has split into sects, all of which are misguided apart from one, which is Ahlus-Sunnah Wal-Jama'ah, those who adhere to the Book of Allah and the Sunnah of the Messenger of Allah ﷺ and what was followed by the first generations, the Companions, their followers, and the Imams of the Muslims of earlier and later times. In his Mustadrak, Al-Hakim recorded that the Messenger of Allah ﷺ was asked which of the sects was the saved sect and he said: مَا أَنَا عَلَيْهِ وَأَصْحَابِي (What I and my Companions are upon.)

So, set you your face towards the religion as a Hanif. Allah's Fitrah with which He has created mankind. No change let there be in Allah's Khalq, that is the straight religion, but most men know not (30)(And remain always) turning in repentance to Him and have Taqwa of Him; and perform the Salah and be not of idolators (31)Of those who split up their religion, and became sects, each sect rejoicing in that which is with it (32) The Command to adhere to Tawhid Allah says: 'so set your face and persevere in the religion which Allah has prescribed for you, the worship of Allah Alone, the religion of Ibrahim, to which Allah has guided you and which He has perfected for you with the utmost perfection. In this manner, you will also adhere to the sound Fitrah with which He created His creation.' Allah created His creation to recognize Him and know His Tawhid, and that there is no God except Him, as we have already seen when discussing the Ayah, وَأَشْهَدَهُمْ عَلَىٰ أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ (and made them testify as to themselves (saying): "Am I not your Lord?" They said: "Yes!...")(7:172). And according to a Hadith, Allah said, إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ، فَاجْتَالَتْهُمُ الشَّيَاطِينُ عَنْ دِينِهِمْ ("I created my servants Hunafa (i.e., monotheists), then the Shayatin misled them from their religion.") We will see in the Hadiths that Allah created His creation with the Fitrah of Islam, then among some of them there emerged corrupt religions such as Judaism, Christianity and Zoroastrianism. لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ (No change let there be in Allah's Khalq,) Some of them said that this means, 'do not change the creation of Allah, for if you do, you will divert the people away from the Fitrah with which He created them.' So it is instructive; just as His saying: وَمَنْ دَخَلَهُ كَانَ آمِنًا ۗ (And whoever enters it, he is safe) This is a good and correct interpretation. Others said that this means, Allah made all of His creation equal, all of them have the same sound Fitrah and are by nature upright; they are all born with this nature and there is no disparity among people in this regard. Ibn 'Abbas, Ibrahim An-Nakha'i, Sa'id bin Jubayr, Mujahid, 'Ikrimah, Qatadah, Ad-Dahhak and Ibn Zayd said that the Ayah: لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ (No change let there be in Allah's Khalq) means, the religion of Allah. Al-Bukhari said: لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ (No change let there be in Allah's Khalq,) "It means, the religion of Allah, and the religion, and the Fitrah is Islam." Then he reported that Abu Hurayrah said, "The Messenger of Allah ﷺ said: مَا مِنْ مَوْلُودٍ يُولَدُ إِلَّا عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ،كَمَا تُنْتَجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (No child is born except in a state of Fitrah, then his parents make him a Jew or a Christian or a Zoroastrian, just as each animal produces a perfect animal like itself – do you see any among them that are born mutilated?) then the narrator (Abu Hurayrah) said (recite this Ayah), فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ (Allah's Fitrah with which He has created mankind. No change let there be in Allah's Khalq, that is the straight religion.)" This was also recorded by Muslim. ذَٰلِكَ الدِّينُ الْقَيِّمُ (that is the straight religion,) means, adherence to the Shari'ah and the sound Fitrah is the true, straight religion. وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most men know not.) means, most people do not know this and they deviate far astray from it, as Allah says: وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ (And most of mankind will not believe even if you desire it eagerly.)(12:103) وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ ۚ (And if you obey most of those on the earth, they will mislead you far away from Allah's path)(6:116). مُنِيبِينَ إِلَيْهِ (turning in repentance to Him) Ibn Zayd and Ibn Jurayj said, "This means, returning to Him." وَاتَّقُوهُ (and have Taqwa of Him;) means, fear Him and remember that He is always watching. وَأَقِيمُوا الصَّلَاةَ (and perform the Salah), which is the greatest act of worship.) وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ (and be not of the idolators.) Be of those who single out Allah, devoting their worship sincerely for Him alone, not anyone or anything other than Him. Ibn Jarir recorded that Yazid bin Abi Maryam said: "'Umar, may Allah be pleased with him, passed by Mu'adh bin Jabal and asked, 'What is the foundation of this Ummah?' Mu'adh said, 'Three things, and they are the things that will bring salvation: Al-Ikhlas (doing a deed for Allah alone), which is the Fitrah with which Allah created mankind; Salah, which is the thing that tells a believer apart from a disbeliever; and obedience, which is protection.' 'Umar said: 'You have spoken the truth. Splitting into Sects and the Saved Sect His saying: مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ (Of those who Farraqu Dinahum (split up their religion), and became sects, each sect rejoicing in that which is with it.) means, do not be of the idolators who split up their religion, i.e., changed it by believing in parts of it and rejecting other parts. Some scholars read this as Faraqu Dinahum, meaning "neglected their religion and left it behind them." These are like the Jews, Christians, Zoroastrians, idol worshippers and all the followers of false religions, besides the followers of Islam, as Allah says: إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ (Verily, those who divide their religion and break up into sects, you have no concern in them in the least. Their affair is only with Allah)(6:159). The followers of the religions before us had differences of opinions and split into false sects, each group claiming to be following the truth. This Ummah too has split into sects, all of which are misguided apart from one, which is Ahlus-Sunnah Wal-Jama'ah, those who adhere to the Book of Allah and the Sunnah of the Messenger of Allah ﷺ and what was followed by the first generations, the Companions, their followers, and the Imams of the Muslims of earlier and later times. In his Mustadrak, Al-Hakim recorded that the Messenger of Allah ﷺ was asked which of the sects was the saved sect and he said: مَا أَنَا عَلَيْهِ وَأَصْحَابِي (What I and my Companions are upon.)

So, set you your face towards the religion as a Hanif. Allah's Fitrah with which He has created mankind. No change let there be in Allah's Khalq, that is the straight religion, but most men know not (30)(And remain always) turning in repentance to Him and have Taqwa of Him; and perform the Salah and be not of idolators (31)Of those who split up their religion, and became sects, each sect rejoicing in that which is with it (32) The Command to adhere to Tawhid Allah says: 'so set your face and persevere in the religion which Allah has prescribed for you, the worship of Allah Alone, the religion of Ibrahim, to which Allah has guided you and which He has perfected for you with the utmost perfection. In this manner, you will also adhere to the sound Fitrah with which He created His creation.' Allah created His creation to recognize Him and know His Tawhid, and that there is no God except Him, as we have already seen when discussing the Ayah, وَأَشْهَدَهُمْ عَلَىٰ أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ (and made them testify as to themselves (saying): "Am I not your Lord?" They said: "Yes!...")(7:172). And according to a Hadith, Allah said, إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ، فَاجْتَالَتْهُمُ الشَّيَاطِينُ عَنْ دِينِهِمْ ("I created my servants Hunafa (i.e., monotheists), then the Shayatin misled them from their religion.") We will see in the Hadiths that Allah created His creation with the Fitrah of Islam, then among some of them there emerged corrupt religions such as Judaism, Christianity and Zoroastrianism. لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ (No change let there be in Allah's Khalq,) Some of them said that this means, 'do not change the creation of Allah, for if you do, you will divert the people away from the Fitrah with which He created them.' So it is instructive; just as His saying: وَمَنْ دَخَلَهُ كَانَ آمِنًا ۗ (And whoever enters it, he is safe) This is a good and correct interpretation. Others said that this means, Allah made all of His creation equal, all of them have the same sound Fitrah and are by nature upright; they are all born with this nature and there is no disparity among people in this regard. Ibn 'Abbas, Ibrahim An-Nakha'i, Sa'id bin Jubayr, Mujahid, 'Ikrimah, Qatadah, Ad-Dahhak and Ibn Zayd said that the Ayah: لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ (No change let there be in Allah's Khalq) means, the religion of Allah. Al-Bukhari said: لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ (No change let there be in Allah's Khalq,) "It means, the religion of Allah, and the religion, and the Fitrah is Islam." Then he reported that Abu Hurayrah said, "The Messenger of Allah ﷺ said: مَا مِنْ مَوْلُودٍ يُولَدُ إِلَّا عَلَى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ،كَمَا تُنْتَجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟ (No child is born except in a state of Fitrah, then his parents make him a Jew or a Christian or a Zoroastrian, just as each animal produces a perfect animal like itself – do you see any among them that are born mutilated?) then the narrator (Abu Hurayrah) said (recite this Ayah), فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ (Allah's Fitrah with which He has created mankind. No change let there be in Allah's Khalq, that is the straight religion.)" This was also recorded by Muslim. ذَٰلِكَ الدِّينُ الْقَيِّمُ (that is the straight religion,) means, adherence to the Shari'ah and the sound Fitrah is the true, straight religion. وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most men know not.) means, most people do not know this and they deviate far astray from it, as Allah says: وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ (And most of mankind will not believe even if you desire it eagerly.)(12:103) وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ ۚ (And if you obey most of those on the earth, they will mislead you far away from Allah's path)(6:116). مُنِيبِينَ إِلَيْهِ (turning in repentance to Him) Ibn Zayd and Ibn Jurayj said, "This means, returning to Him." وَاتَّقُوهُ (and have Taqwa of Him;) means, fear Him and remember that He is always watching. وَأَقِيمُوا الصَّلَاةَ (and perform the Salah), which is the greatest act of worship.) وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ (and be not of the idolators.) Be of those who single out Allah, devoting their worship sincerely for Him alone, not anyone or anything other than Him. Ibn Jarir recorded that Yazid bin Abi Maryam said: "'Umar, may Allah be pleased with him, passed by Mu'adh bin Jabal and asked, 'What is the foundation of this Ummah?' Mu'adh said, 'Three things, and they are the things that will bring salvation: Al-Ikhlas (doing a deed for Allah alone), which is the Fitrah with which Allah created mankind; Salah, which is the thing that tells a believer apart from a disbeliever; and obedience, which is protection.' 'Umar said: 'You have spoken the truth. Splitting into Sects and the Saved Sect His saying: مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ (Of those who Farraqu Dinahum (split up their religion), and became sects, each sect rejoicing in that which is with it.) means, do not be of the idolators who split up their religion, i.e., changed it by believing in parts of it and rejecting other parts. Some scholars read this as Faraqu Dinahum, meaning "neglected their religion and left it behind them." These are like the Jews, Christians, Zoroastrians, idol worshippers and all the followers of false religions, besides the followers of Islam, as Allah says: إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ (Verily, those who divide their religion and break up into sects, you have no concern in them in the least. Their affair is only with Allah)(6:159). The followers of the religions before us had differences of opinions and split into false sects, each group claiming to be following the truth. This Ummah too has split into sects, all of which are misguided apart from one, which is Ahlus-Sunnah Wal-Jama'ah, those who adhere to the Book of Allah and the Sunnah of the Messenger of Allah ﷺ and what was followed by the first generations, the Companions, their followers, and the Imams of the Muslims of earlier and later times. In his Mustadrak, Al-Hakim recorded that the Messenger of Allah ﷺ was asked which of the sects was the saved sect and he said: مَا أَنَا عَلَيْهِ وَأَصْحَابِي (What I and my Companions are upon.)

And when harm touches men, they cry sincerely only to their Lord, turning to Him in repentance; but when He gives them a taste of His mercy, behold, a party of them associates partners in worship with their Lord (33)So as to be ungrateful for the graces which We have bestowed on them. Then enjoy; but you will come to know (34)Or have We revealed to them an authority, which speaks of that which they have been associating with Him (35)And when We cause mankind to taste of mercy, they rejoice therein; but when some evil afflicts them because of what their hands have sent forth, behold, they are in despair (36)Do they not see that Allah expands the provision for whom He wills and straitens (it for whom He wills). Verily, in that are indeed signs for a people who believe (37) How man sways between Tawhid and Shirk, and between Joy and Despair, according to His Circumstances Allah tells us that when man is in dire straits, he calls upon Allah alone with no partner or associate, then when times of ease come and they have the choice, some people associate others with Allah and worship others alongside Him. لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ (So as to be ungrateful for the graces which We have bestowed on them.) Then Allah warns them by saying: فَسَوْفَ تَعْلَمُونَ (but you will come to know.) One of them said: By Allah, if a law enforcment officer were to say this to me, I would be afraid, so how about when the One Who is issuing the warning is the One Who merely says to a thing "Be!" and it is? Then Allah denounces the idolators for fabricating lies and worshipping others instead of Him with no evidence or proof: أَمْ أَنْزَلْنَا عَلَيْهِمْ سُلْطَانًا (Or have We revealed to them an authority,) means, proof. فَهُوَ يَتَكَلَّمُ (which speaks) means, tells بِمَا كَانُوا بِهِ يُشْرِكُونَ (of that which they have been associating with Him) This is a rhetorical question intended to denounce them, for they have no such thing. وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ (And when We cause mankind to taste of mercy, they rejoice therein; but when some evil afflicts them because of what their hands have sent forth, behold, they are in despair!) This is a denunciation of man for the way he is, except for those whom Allah protects and helps, for when man is given blessings, he is proud, and says: ذَهَبَ السَّيِّئَاتُ عَنِّي ۚ إِنَّهُ لَفَرِحٌ فَخُورٌ ("Ills have departed from me." Surely, he is exultant, and boastful.)(11:10) He rejoices over himself and boasts to others, but when difficulties befall him, He despairs of ever having anything good again. Allah says: إِلَّا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who show patience and do righteous good deeds). They are patient during times of difficulty and do good deeds at times of ease. It was reported in the Sahih: عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ (How wonderful is the affair of the believer. Allah does not decree anything for him but it is good for him. If good things happen to him, he gives thanks, and that is good for him; and if bad things happen to him, he bears that with patience, and that is good for him.) أَوَلَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ ۚ (Do they not see that Allah expands the provision for whom He wills and straitens (it for whom He wills).) He is the One Who is controlling and doing that, by His wisdom and justice, so He expands the provision for some people and restricts it for some. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ (Verily, in that are indeed signs for a people who believe.)

And when harm touches men, they cry sincerely only to their Lord, turning to Him in repentance; but when He gives them a taste of His mercy, behold, a party of them associates partners in worship with their Lord (33)So as to be ungrateful for the graces which We have bestowed on them. Then enjoy; but you will come to know (34)Or have We revealed to them an authority, which speaks of that which they have been associating with Him (35)And when We cause mankind to taste of mercy, they rejoice therein; but when some evil afflicts them because of what their hands have sent forth, behold, they are in despair (36)Do they not see that Allah expands the provision for whom He wills and straitens (it for whom He wills). Verily, in that are indeed signs for a people who believe (37) How man sways between Tawhid and Shirk, and between Joy and Despair, according to His Circumstances Allah tells us that when man is in dire straits, he calls upon Allah alone with no partner or associate, then when times of ease come and they have the choice, some people associate others with Allah and worship others alongside Him. لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ (So as to be ungrateful for the graces which We have bestowed on them.) Then Allah warns them by saying: فَسَوْفَ تَعْلَمُونَ (but you will come to know.) One of them said: By Allah, if a law enforcment officer were to say this to me, I would be afraid, so how about when the One Who is issuing the warning is the One Who merely says to a thing "Be!" and it is? Then Allah denounces the idolators for fabricating lies and worshipping others instead of Him with no evidence or proof: أَمْ أَنْزَلْنَا عَلَيْهِمْ سُلْطَانًا (Or have We revealed to them an authority,) means, proof. فَهُوَ يَتَكَلَّمُ (which speaks) means, tells بِمَا كَانُوا بِهِ يُشْرِكُونَ (of that which they have been associating with Him) This is a rhetorical question intended to denounce them, for they have no such thing. وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ (And when We cause mankind to taste of mercy, they rejoice therein; but when some evil afflicts them because of what their hands have sent forth, behold, they are in despair!) This is a denunciation of man for the way he is, except for those whom Allah protects and helps, for when man is given blessings, he is proud, and says: ذَهَبَ السَّيِّئَاتُ عَنِّي ۚ إِنَّهُ لَفَرِحٌ فَخُورٌ ("Ills have departed from me." Surely, he is exultant, and boastful.)(11:10) He rejoices over himself and boasts to others, but when difficulties befall him, He despairs of ever having anything good again. Allah says: إِلَّا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who show patience and do righteous good deeds). They are patient during times of difficulty and do good deeds at times of ease. It was reported in the Sahih: عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ (How wonderful is the affair of the believer. Allah does not decree anything for him but it is good for him. If good things happen to him, he gives thanks, and that is good for him; and if bad things happen to him, he bears that with patience, and that is good for him.) أَوَلَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ ۚ (Do they not see that Allah expands the provision for whom He wills and straitens (it for whom He wills).) He is the One Who is controlling and doing that, by His wisdom and justice, so He expands the provision for some people and restricts it for some. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ (Verily, in that are indeed signs for a people who believe.)

And when harm touches men, they cry sincerely only to their Lord, turning to Him in repentance; but when He gives them a taste of His mercy, behold, a party of them associates partners in worship with their Lord (33)So as to be ungrateful for the graces which We have bestowed on them. Then enjoy; but you will come to know (34)Or have We revealed to them an authority, which speaks of that which they have been associating with Him (35)And when We cause mankind to taste of mercy, they rejoice therein; but when some evil afflicts them because of what their hands have sent forth, behold, they are in despair (36)Do they not see that Allah expands the provision for whom He wills and straitens (it for whom He wills). Verily, in that are indeed signs for a people who believe (37) How man sways between Tawhid and Shirk, and between Joy and Despair, according to His Circumstances Allah tells us that when man is in dire straits, he calls upon Allah alone with no partner or associate, then when times of ease come and they have the choice, some people associate others with Allah and worship others alongside Him. لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ (So as to be ungrateful for the graces which We have bestowed on them.) Then Allah warns them by saying: فَسَوْفَ تَعْلَمُونَ (but you will come to know.) One of them said: By Allah, if a law enforcment officer were to say this to me, I would be afraid, so how about when the One Who is issuing the warning is the One Who merely says to a thing "Be!" and it is? Then Allah denounces the idolators for fabricating lies and worshipping others instead of Him with no evidence or proof: أَمْ أَنْزَلْنَا عَلَيْهِمْ سُلْطَانًا (Or have We revealed to them an authority,) means, proof. فَهُوَ يَتَكَلَّمُ (which speaks) means, tells بِمَا كَانُوا بِهِ يُشْرِكُونَ (of that which they have been associating with Him) This is a rhetorical question intended to denounce them, for they have no such thing. وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ (And when We cause mankind to taste of mercy, they rejoice therein; but when some evil afflicts them because of what their hands have sent forth, behold, they are in despair!) This is a denunciation of man for the way he is, except for those whom Allah protects and helps, for when man is given blessings, he is proud, and says: ذَهَبَ السَّيِّئَاتُ عَنِّي ۚ إِنَّهُ لَفَرِحٌ فَخُورٌ ("Ills have departed from me." Surely, he is exultant, and boastful.)(11:10) He rejoices over himself and boasts to others, but when difficulties befall him, He despairs of ever having anything good again. Allah says: إِلَّا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who show patience and do righteous good deeds). They are patient during times of difficulty and do good deeds at times of ease. It was reported in the Sahih: عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ (How wonderful is the affair of the believer. Allah does not decree anything for him but it is good for him. If good things happen to him, he gives thanks, and that is good for him; and if bad things happen to him, he bears that with patience, and that is good for him.) أَوَلَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ ۚ (Do they not see that Allah expands the provision for whom He wills and straitens (it for whom He wills).) He is the One Who is controlling and doing that, by His wisdom and justice, so He expands the provision for some people and restricts it for some. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ (Verily, in that are indeed signs for a people who believe.)

And when harm touches men, they cry sincerely only to their Lord, turning to Him in repentance; but when He gives them a taste of His mercy, behold, a party of them associates partners in worship with their Lord (33)So as to be ungrateful for the graces which We have bestowed on them. Then enjoy; but you will come to know (34)Or have We revealed to them an authority, which speaks of that which they have been associating with Him (35)And when We cause mankind to taste of mercy, they rejoice therein; but when some evil afflicts them because of what their hands have sent forth, behold, they are in despair (36)Do they not see that Allah expands the provision for whom He wills and straitens (it for whom He wills). Verily, in that are indeed signs for a people who believe (37) How man sways between Tawhid and Shirk, and between Joy and Despair, according to His Circumstances Allah tells us that when man is in dire straits, he calls upon Allah alone with no partner or associate, then when times of ease come and they have the choice, some people associate others with Allah and worship others alongside Him. لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ (So as to be ungrateful for the graces which We have bestowed on them.) Then Allah warns them by saying: فَسَوْفَ تَعْلَمُونَ (but you will come to know.) One of them said: By Allah, if a law enforcment officer were to say this to me, I would be afraid, so how about when the One Who is issuing the warning is the One Who merely says to a thing "Be!" and it is? Then Allah denounces the idolators for fabricating lies and worshipping others instead of Him with no evidence or proof: أَمْ أَنْزَلْنَا عَلَيْهِمْ سُلْطَانًا (Or have We revealed to them an authority,) means, proof. فَهُوَ يَتَكَلَّمُ (which speaks) means, tells بِمَا كَانُوا بِهِ يُشْرِكُونَ (of that which they have been associating with Him) This is a rhetorical question intended to denounce them, for they have no such thing. وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ (And when We cause mankind to taste of mercy, they rejoice therein; but when some evil afflicts them because of what their hands have sent forth, behold, they are in despair!) This is a denunciation of man for the way he is, except for those whom Allah protects and helps, for when man is given blessings, he is proud, and says: ذَهَبَ السَّيِّئَاتُ عَنِّي ۚ إِنَّهُ لَفَرِحٌ فَخُورٌ ("Ills have departed from me." Surely, he is exultant, and boastful.)(11:10) He rejoices over himself and boasts to others, but when difficulties befall him, He despairs of ever having anything good again. Allah says: إِلَّا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who show patience and do righteous good deeds). They are patient during times of difficulty and do good deeds at times of ease. It was reported in the Sahih: عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ (How wonderful is the affair of the believer. Allah does not decree anything for him but it is good for him. If good things happen to him, he gives thanks, and that is good for him; and if bad things happen to him, he bears that with patience, and that is good for him.) أَوَلَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ ۚ (Do they not see that Allah expands the provision for whom He wills and straitens (it for whom He wills).) He is the One Who is controlling and doing that, by His wisdom and justice, so He expands the provision for some people and restricts it for some. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ (Verily, in that are indeed signs for a people who believe.)

And when harm touches men, they cry sincerely only to their Lord, turning to Him in repentance; but when He gives them a taste of His mercy, behold, a party of them associates partners in worship with their Lord (33)So as to be ungrateful for the graces which We have bestowed on them. Then enjoy; but you will come to know (34)Or have We revealed to them an authority, which speaks of that which they have been associating with Him (35)And when We cause mankind to taste of mercy, they rejoice therein; but when some evil afflicts them because of what their hands have sent forth, behold, they are in despair (36)Do they not see that Allah expands the provision for whom He wills and straitens (it for whom He wills). Verily, in that are indeed signs for a people who believe (37) How man sways between Tawhid and Shirk, and between Joy and Despair, according to His Circumstances Allah tells us that when man is in dire straits, he calls upon Allah alone with no partner or associate, then when times of ease come and they have the choice, some people associate others with Allah and worship others alongside Him. لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ (So as to be ungrateful for the graces which We have bestowed on them.) Then Allah warns them by saying: فَسَوْفَ تَعْلَمُونَ (but you will come to know.) One of them said: By Allah, if a law enforcment officer were to say this to me, I would be afraid, so how about when the One Who is issuing the warning is the One Who merely says to a thing "Be!" and it is? Then Allah denounces the idolators for fabricating lies and worshipping others instead of Him with no evidence or proof: أَمْ أَنْزَلْنَا عَلَيْهِمْ سُلْطَانًا (Or have We revealed to them an authority,) means, proof. فَهُوَ يَتَكَلَّمُ (which speaks) means, tells بِمَا كَانُوا بِهِ يُشْرِكُونَ (of that which they have been associating with Him) This is a rhetorical question intended to denounce them, for they have no such thing. وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ (And when We cause mankind to taste of mercy, they rejoice therein; but when some evil afflicts them because of what their hands have sent forth, behold, they are in despair!) This is a denunciation of man for the way he is, except for those whom Allah protects and helps, for when man is given blessings, he is proud, and says: ذَهَبَ السَّيِّئَاتُ عَنِّي ۚ إِنَّهُ لَفَرِحٌ فَخُورٌ ("Ills have departed from me." Surely, he is exultant, and boastful.)(11:10) He rejoices over himself and boasts to others, but when difficulties befall him, He despairs of ever having anything good again. Allah says: إِلَّا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ (Except those who show patience and do righteous good deeds). They are patient during times of difficulty and do good deeds at times of ease. It was reported in the Sahih: عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ (How wonderful is the affair of the believer. Allah does not decree anything for him but it is good for him. If good things happen to him, he gives thanks, and that is good for him; and if bad things happen to him, he bears that with patience, and that is good for him.) أَوَلَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ ۚ (Do they not see that Allah expands the provision for whom He wills and straitens (it for whom He wills).) He is the One Who is controlling and doing that, by His wisdom and justice, so He expands the provision for some people and restricts it for some. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ (Verily, in that are indeed signs for a people who believe.)

So, give to the kindred his due, and to Al-Miskin and to the wayfarer. That is best for those who seek Allah's Face; and it is they who will be successful (38)And that which you give in Riba in order that it may increase from other people's property, has no increase with Allah; but that which you give in Zakah seeking Allah's Face, then those they shall have manifold increase (39)Allah is He Who created you, then provided food for you, then will cause you to die, then He will give you life. Is there any of your partners that do anything of that? Glory be to Him! And Exalted be He above all that they associate (40) The Command to uphold the Ties of Kinship and the Prohibition of Riba Allah commands giving: ذَا الْقُرْبَىٰ حَقَّهُ (to the kindred his due) his due of respect and upholding the ties of kinship. وَالْمِسْكِينَ (and to Al-Miskin) the one who has nothing to spend on his needs, or he has something but it is not enough. وَابْنَ السَّبِيلِ (and to the wayfarer.) the traveler who is in need of money and other things during his journey. ذَٰلِكَ خَيْرٌ لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ ۖ (That is best for those who seek Allah's Face;) meaning; to look upon Him on the Day of Resurrection, which is the ultimate aim. وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ (and it is they who will be successful.) means, in this world and the Hereafter. Then Allah says: وَمَا آتَيْتُمْ مِنْ رِبًا لِيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِنْدَ اللَّهِ ۖ (And that which you give in Riba, in order that it may increase from other people's property, has no increase with Allah;) This means, that which is given as a gift to others in the hope that they will give back more than they were given. There is no reward for this with Allah. This is how this Ayah was interpreted by Ibn 'Abbas, Mujahid, Ad-Dahhak, Qatadah, 'Ikrimah, Muhammad bin Ka'b and Ash-Sha'bi. Allah says: وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَٰئِكَ هُمُ الْمُضْعِفُونَ (but that which you give in Zakah seeking Allah's Face, then those they shall have manifold increase.) Those are the ones for whom Allah will multiply the reward. It was reported in the Sahih: وَمَا تَصَدَّقَ أَحَدٌ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ إِلَّا أَخَذَهَا الرَّحْمَنُ بِيَمِينِهِ فَيُرَبِّيهَا لِصَاحِبِهَا، كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ أَوْ فَصِيلَهُ حَتَّى تَصِيرَ التَّمْرَةُ أَعْظَمَ مِنْ أُحُدٍ (No person gives in charity the equivalent of a date which was earned in a lawful manner, but the Most Merciful takes it in His Right Hand and takes care of it for its owner, just as any one of you takes care of his foal or young camel, until the date becomes the size of Mount Uhud.) Creation, Provision, Life and Death are all in the Hand of Allah Allah says: اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ (Allah is He Who created you, then provided food for you,) means, He is the Creator and Provider. He brings man forth from his mother's womb naked and knowing nothing, not able to see or hear, and having no strength. Then He provides him with all these things, giving him household effects, clothing, wealth, possessions and earnings. ثُمَّ يُمِيتُكُمْ (then will cause you to die,) means, after this life. ثُمَّ يُحْيِيكُمْ (then (again) He will give you life.) means, on the Day of Resurrection. هَلْ مِنْ شُرَكَائِكُمْ (Is there any of your partners) means, those whom you worship instead of Allah, مَنْ يَفْعَلُ مِنْ ذَٰلِكُمْ مِنْ شَيْءٍ (that do anything of that?) meaning, none of them are able to do any of that. But Allah is the One Who is Independent in His powers of creation, provision, and giving life and death. Then He will resurrect His creation on the Day of Resurrection. This is why, after all this He says: سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ (Glory be to Him! And Exalted be He above all that they associate.) meaning, exalted and sanctified and glorified be He far above having any partner, peer, equal, son or father, for He is the One, the Unique, the Self-Sufficient Master, Who begets not nor was He begotten, and there is none comparable unto Him.

So, give to the kindred his due, and to Al-Miskin and to the wayfarer. That is best for those who seek Allah's Face; and it is they who will be successful (38)And that which you give in Riba in order that it may increase from other people's property, has no increase with Allah; but that which you give in Zakah seeking Allah's Face, then those they shall have manifold increase (39)Allah is He Who created you, then provided food for you, then will cause you to die, then He will give you life. Is there any of your partners that do anything of that? Glory be to Him! And Exalted be He above all that they associate (40) The Command to uphold the Ties of Kinship and the Prohibition of Riba Allah commands giving: ذَا الْقُرْبَىٰ حَقَّهُ (to the kindred his due) his due of respect and upholding the ties of kinship. وَالْمِسْكِينَ (and to Al-Miskin) the one who has nothing to spend on his needs, or he has something but it is not enough. وَابْنَ السَّبِيلِ (and to the wayfarer.) the traveler who is in need of money and other things during his journey. ذَٰلِكَ خَيْرٌ لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ ۖ (That is best for those who seek Allah's Face;) meaning; to look upon Him on the Day of Resurrection, which is the ultimate aim. وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ (and it is they who will be successful.) means, in this world and the Hereafter. Then Allah says: وَمَا آتَيْتُمْ مِنْ رِبًا لِيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِنْدَ اللَّهِ ۖ (And that which you give in Riba, in order that it may increase from other people's property, has no increase with Allah;) This means, that which is given as a gift to others in the hope that they will give back more than they were given. There is no reward for this with Allah. This is how this Ayah was interpreted by Ibn 'Abbas, Mujahid, Ad-Dahhak, Qatadah, 'Ikrimah, Muhammad bin Ka'b and Ash-Sha'bi. Allah says: وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَٰئِكَ هُمُ الْمُضْعِفُونَ (but that which you give in Zakah seeking Allah's Face, then those they shall have manifold increase.) Those are the ones for whom Allah will multiply the reward. It was reported in the Sahih: وَمَا تَصَدَّقَ أَحَدٌ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ إِلَّا أَخَذَهَا الرَّحْمَنُ بِيَمِينِهِ فَيُرَبِّيهَا لِصَاحِبِهَا، كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ أَوْ فَصِيلَهُ حَتَّى تَصِيرَ التَّمْرَةُ أَعْظَمَ مِنْ أُحُدٍ (No person gives in charity the equivalent of a date which was earned in a lawful manner, but the Most Merciful takes it in His Right Hand and takes care of it for its owner, just as any one of you takes care of his foal or young camel, until the date becomes the size of Mount Uhud.) Creation, Provision, Life and Death are all in the Hand of Allah Allah says: اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ (Allah is He Who created you, then provided food for you,) means, He is the Creator and Provider. He brings man forth from his mother's womb naked and knowing nothing, not able to see or hear, and having no strength. Then He provides him with all these things, giving him household effects, clothing, wealth, possessions and earnings. ثُمَّ يُمِيتُكُمْ (then will cause you to die,) means, after this life. ثُمَّ يُحْيِيكُمْ (then (again) He will give you life.) means, on the Day of Resurrection. هَلْ مِنْ شُرَكَائِكُمْ (Is there any of your partners) means, those whom you worship instead of Allah, مَنْ يَفْعَلُ مِنْ ذَٰلِكُمْ مِنْ شَيْءٍ (that do anything of that?) meaning, none of them are able to do any of that. But Allah is the One Who is Independent in His powers of creation, provision, and giving life and death. Then He will resurrect His creation on the Day of Resurrection. This is why, after all this He says: سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ (Glory be to Him! And Exalted be He above all that they associate.) meaning, exalted and sanctified and glorified be He far above having any partner, peer, equal, son or father, for He is the One, the Unique, the Self-Sufficient Master, Who begets not nor was He begotten, and there is none comparable unto Him.

So, give to the kindred his due, and to Al-Miskin and to the wayfarer. That is best for those who seek Allah's Face; and it is they who will be successful (38)And that which you give in Riba in order that it may increase from other people's property, has no increase with Allah; but that which you give in Zakah seeking Allah's Face, then those they shall have manifold increase (39)Allah is He Who created you, then provided food for you, then will cause you to die, then He will give you life. Is there any of your partners that do anything of that? Glory be to Him! And Exalted be He above all that they associate (40) The Command to uphold the Ties of Kinship and the Prohibition of Riba Allah commands giving: ذَا الْقُرْبَىٰ حَقَّهُ (to the kindred his due) his due of respect and upholding the ties of kinship. وَالْمِسْكِينَ (and to Al-Miskin) the one who has nothing to spend on his needs, or he has something but it is not enough. وَابْنَ السَّبِيلِ (and to the wayfarer.) the traveler who is in need of money and other things during his journey. ذَٰلِكَ خَيْرٌ لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ ۖ (That is best for those who seek Allah's Face;) meaning; to look upon Him on the Day of Resurrection, which is the ultimate aim. وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ (and it is they who will be successful.) means, in this world and the Hereafter. Then Allah says: وَمَا آتَيْتُمْ مِنْ رِبًا لِيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِنْدَ اللَّهِ ۖ (And that which you give in Riba, in order that it may increase from other people's property, has no increase with Allah;) This means, that which is given as a gift to others in the hope that they will give back more than they were given. There is no reward for this with Allah. This is how this Ayah was interpreted by Ibn 'Abbas, Mujahid, Ad-Dahhak, Qatadah, 'Ikrimah, Muhammad bin Ka'b and Ash-Sha'bi. Allah says: وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَٰئِكَ هُمُ الْمُضْعِفُونَ (but that which you give in Zakah seeking Allah's Face, then those they shall have manifold increase.) Those are the ones for whom Allah will multiply the reward. It was reported in the Sahih: وَمَا تَصَدَّقَ أَحَدٌ بِعَدْلِ تَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ إِلَّا أَخَذَهَا الرَّحْمَنُ بِيَمِينِهِ فَيُرَبِّيهَا لِصَاحِبِهَا، كَمَا يُرَبِّي أَحَدُكُمْ فَلُوَّهُ أَوْ فَصِيلَهُ حَتَّى تَصِيرَ التَّمْرَةُ أَعْظَمَ مِنْ أُحُدٍ (No person gives in charity the equivalent of a date which was earned in a lawful manner, but the Most Merciful takes it in His Right Hand and takes care of it for its owner, just as any one of you takes care of his foal or young camel, until the date becomes the size of Mount Uhud.) Creation, Provision, Life and Death are all in the Hand of Allah Allah says: اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ (Allah is He Who created you, then provided food for you,) means, He is the Creator and Provider. He brings man forth from his mother's womb naked and knowing nothing, not able to see or hear, and having no strength. Then He provides him with all these things, giving him household effects, clothing, wealth, possessions and earnings. ثُمَّ يُمِيتُكُمْ (then will cause you to die,) means, after this life. ثُمَّ يُحْيِيكُمْ (then (again) He will give you life.) means, on the Day of Resurrection. هَلْ مِنْ شُرَكَائِكُمْ (Is there any of your partners) means, those whom you worship instead of Allah, مَنْ يَفْعَلُ مِنْ ذَٰلِكُمْ مِنْ شَيْءٍ (that do anything of that?) meaning, none of them are able to do any of that. But Allah is the One Who is Independent in His powers of creation, provision, and giving life and death. Then He will resurrect His creation on the Day of Resurrection. This is why, after all this He says: سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ (Glory be to Him! And Exalted be He above all that they associate.) meaning, exalted and sanctified and glorified be He far above having any partner, peer, equal, son or father, for He is the One, the Unique, the Self-Sufficient Master, Who begets not nor was He begotten, and there is none comparable unto Him.

Evil has appeared in Al-Barr and Al-Bahr because of what the hands of men have earned, that He may make them taste a part of that which they have done, in order that they may return (41)Say: "Travel in the land and see what was the end of those before (you)! Most of them were idolators. (42) The Effects of Sin in this World Ibn 'Abbas, 'Ikrimah, Ad-Dahhak, As-Suddi and others said: "What is meant by Al-Barr here is the empty land or wilderness, and by Al-Bahr is towns and cities." According to a report narrated from Ibn 'Abbas and 'Ikrimah, Al-Bahr refers to towns and cities which are on the banks of rivers. Others said that what was meant was the usual meaning of the words, i.e., land and sea. Zayd bin Rafi' said: ظَهَرَ الْفَسَادُ (Evil has appeared) "The rain is withheld from the land and this is followed by famine, and it is withheld from the sea, adversely affecting the animals which live in it." This was recorded by Ibn Abi Hatim, who said: "Muhammad bin 'Abdullah bin Yazid Al-Muqri' told us, from Sufyan from Humayd bin Qays Al-A'raj from Mujahid: ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ (Evil has appeared on land and sea) "Evil on land means the killing of the son of Adam, and evil on the sea means piracy." According to the first opinion, the phrase, ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ (Evil has appeared on land and sea because of what the hands of men have earned,) means the shortfall in the crops and fruits is because of sins. Abu Al-'Aliyah said: "Whoever disobeys Allah in the earth has corrupted it, because the good condition of the earth and the heavens depends on obedience to Allah." Hence it says in the Hadith which was recorded by Abu Dawud: لَحَدٌّ يُقَامُ فِي الْأَرْضِ أَحَبُّ إِلَى أَهْلِهَا مِنْ أَنْ يُمْطَرُوا أَرْبَعِينَ صَبَاحًا (Any prescribed punishment which is carried out in the land is better for its people than if it were to rain for forty days.) The reason for that is that if the prescribed punishments are carried out, this will deter the people – most or many of them – from violating the prohibitions of Allah. If they give up sin, this will be a cause of blessings in the skies and on the earth. So, when 'Isa bin Maryam, peace be upon him, comes down at the end of time, he will judge according to this Shari'ah at that time, and will kill the pigs and break the cross and abolish the Jizyah. He will accept nothing except Islam or the sword. When Allah destroys the Dajjal and his followers, and Ya'juj and Ma'juj during his time, it will be said to the earth, bring forth your blessing. Then groups of people will eat from one pomegranate, and will seek shade beneath its skin, and the milk of one pregnant camel will be sufficient for a group of people. This will only be because of the blessings that will result from application of the Shari'ah of Muhammad ﷺ. The more justice is established, the more the blessings and good things will increase. It was reported in the Sahih: إِنَّ الْفَاجِرَ إِذَا مَاتَ تَسْتَرِيحُ مِنْهُ الْعِبَادُ وَالْبِلَادُ وَالشَّجَرُ وَالدَّوَابُّ (When the evildoer dies, it is a relief for the people, the land, the trees and the animals.) Imam Ahmad bin Hanbal recorded that Abu Qahdham said: "At the time of Ziyad or Ibn Ziyad, a man found a cloth in which were wrapped grains of wheat which were as big as date stones; on it was written: 'This grew at a time when justice prevailed.'" لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا (that He may make them taste a part of that which they have done,) means, He tries them with the loss of wealth, souls and fruits as a test and as a punishment for what they have done. لَعَلَّهُمْ يَرْجِعُونَ (in order that they may return.) means, from disobedience. This is like the Ayah, وَبَلَوْنَاهُمْ بِالْحَسَنَاتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ (And We tried them with good and evil in order that they might turn.)(7:168). Then Allah says: قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلُ ۚ (Say: "Travel in the land and see what was the end of those before (you)!") meaning, those who came before you. كَانَ أَكْثَرُهُمْ مُشْرِكِينَ (Most of them were idolators.) means, so see what happened to them when they rejected the Messengers and were ungrateful for the blessings.

Evil has appeared in Al-Barr and Al-Bahr because of what the hands of men have earned, that He may make them taste a part of that which they have done, in order that they may return (41)Say: "Travel in the land and see what was the end of those before (you)! Most of them were idolators. (42) The Effects of Sin in this World Ibn 'Abbas, 'Ikrimah, Ad-Dahhak, As-Suddi and others said: "What is meant by Al-Barr here is the empty land or wilderness, and by Al-Bahr is towns and cities." According to a report narrated from Ibn 'Abbas and 'Ikrimah, Al-Bahr refers to towns and cities which are on the banks of rivers. Others said that what was meant was the usual meaning of the words, i.e., land and sea. Zayd bin Rafi' said: ظَهَرَ الْفَسَادُ (Evil has appeared) "The rain is withheld from the land and this is followed by famine, and it is withheld from the sea, adversely affecting the animals which live in it." This was recorded by Ibn Abi Hatim, who said: "Muhammad bin 'Abdullah bin Yazid Al-Muqri' told us, from Sufyan from Humayd bin Qays Al-A'raj from Mujahid: ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ (Evil has appeared on land and sea) "Evil on land means the killing of the son of Adam, and evil on the sea means piracy." According to the first opinion, the phrase, ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ (Evil has appeared on land and sea because of what the hands of men have earned,) means the shortfall in the crops and fruits is because of sins. Abu Al-'Aliyah said: "Whoever disobeys Allah in the earth has corrupted it, because the good condition of the earth and the heavens depends on obedience to Allah." Hence it says in the Hadith which was recorded by Abu Dawud: لَحَدٌّ يُقَامُ فِي الْأَرْضِ أَحَبُّ إِلَى أَهْلِهَا مِنْ أَنْ يُمْطَرُوا أَرْبَعِينَ صَبَاحًا (Any prescribed punishment which is carried out in the land is better for its people than if it were to rain for forty days.) The reason for that is that if the prescribed punishments are carried out, this will deter the people – most or many of them – from violating the prohibitions of Allah. If they give up sin, this will be a cause of blessings in the skies and on the earth. So, when 'Isa bin Maryam, peace be upon him, comes down at the end of time, he will judge according to this Shari'ah at that time, and will kill the pigs and break the cross and abolish the Jizyah. He will accept nothing except Islam or the sword. When Allah destroys the Dajjal and his followers, and Ya'juj and Ma'juj during his time, it will be said to the earth, bring forth your blessing. Then groups of people will eat from one pomegranate, and will seek shade beneath its skin, and the milk of one pregnant camel will be sufficient for a group of people. This will only be because of the blessings that will result from application of the Shari'ah of Muhammad ﷺ. The more justice is established, the more the blessings and good things will increase. It was reported in the Sahih: إِنَّ الْفَاجِرَ إِذَا مَاتَ تَسْتَرِيحُ مِنْهُ الْعِبَادُ وَالْبِلَادُ وَالشَّجَرُ وَالدَّوَابُّ (When the evildoer dies, it is a relief for the people, the land, the trees and the animals.) Imam Ahmad bin Hanbal recorded that Abu Qahdham said: "At the time of Ziyad or Ibn Ziyad, a man found a cloth in which were wrapped grains of wheat which were as big as date stones; on it was written: 'This grew at a time when justice prevailed.'" لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا (that He may make them taste a part of that which they have done,) means, He tries them with the loss of wealth, souls and fruits as a test and as a punishment for what they have done. لَعَلَّهُمْ يَرْجِعُونَ (in order that they may return.) means, from disobedience. This is like the Ayah, وَبَلَوْنَاهُمْ بِالْحَسَنَاتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ (And We tried them with good and evil in order that they might turn.)(7:168). Then Allah says: قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلُ ۚ (Say: "Travel in the land and see what was the end of those before (you)!") meaning, those who came before you. كَانَ أَكْثَرُهُمْ مُشْرِكِينَ (Most of them were idolators.) means, so see what happened to them when they rejected the Messengers and were ungrateful for the blessings.

So, set you your face to the straight and right religion, before there comes from Allah a Day which none can avert. On that Day men shall be divided (43)Whosoever disbelieves will suffer from his disbelief, and whosoever does righteous good deeds, then such will prepare a good place for themselves (44)That He may reward those who believe and do righteous good deeds, out of His bounty. Verily, He likes not the disbelievers (45) The Command to follow the Straight Path before the Day of Resurrection Here Allah commands His servants to hasten to obedience to Him and to hasten to do good deeds. فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۖ (So, set you your face to the straight and right religion, before there comes from Allah a Day which none can avert.) The Day of Resurrection, for when Allah wants it to happen, no one will be able to avert it. يَوْمَئِذٍ يَصَّدَّعُونَ (On that Day men shall be divided.) means, they will be separated, with one group in Paradise and another in Hell. Allah says: مَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ ۖ وَمَنْ عَمِلَ صَالِحًا فَلِأَنْفُسِهِمْ يَمْهَدُونَ - لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْ فَضْلِهِ ۚ (Whosoever disbelieves will suffer from his disbelief, and whosoever does righteous good deeds, then such will prepare a good place for themselves. That He may reward those who believe. and do righteous good deeds, out of His bounty.) meaning that He may reward them from His bounty, in return for one good deed, he will get the reward for ten, up to seven hundred like it, as much as Allah wills. إِنَّهُ لَا يُحِبُّ الْكَافِرِينَ (Verily, He likes not the disbelievers.) yet He is still just with them and does not oppress them.

So, set you your face to the straight and right religion, before there comes from Allah a Day which none can avert. On that Day men shall be divided (43)Whosoever disbelieves will suffer from his disbelief, and whosoever does righteous good deeds, then such will prepare a good place for themselves (44)That He may reward those who believe and do righteous good deeds, out of His bounty. Verily, He likes not the disbelievers (45) The Command to follow the Straight Path before the Day of Resurrection Here Allah commands His servants to hasten to obedience to Him and to hasten to do good deeds. فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۖ (So, set you your face to the straight and right religion, before there comes from Allah a Day which none can avert.) The Day of Resurrection, for when Allah wants it to happen, no one will be able to avert it. يَوْمَئِذٍ يَصَّدَّعُونَ (On that Day men shall be divided.) means, they will be separated, with one group in Paradise and another in Hell. Allah says: مَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ ۖ وَمَنْ عَمِلَ صَالِحًا فَلِأَنْفُسِهِمْ يَمْهَدُونَ - لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْ فَضْلِهِ ۚ (Whosoever disbelieves will suffer from his disbelief, and whosoever does righteous good deeds, then such will prepare a good place for themselves. That He may reward those who believe. and do righteous good deeds, out of His bounty.) meaning that He may reward them from His bounty, in return for one good deed, he will get the reward for ten, up to seven hundred like it, as much as Allah wills. إِنَّهُ لَا يُحِبُّ الْكَافِرِينَ (Verily, He likes not the disbelievers.) yet He is still just with them and does not oppress them.

So, set you your face to the straight and right religion, before there comes from Allah a Day which none can avert. On that Day men shall be divided (43)Whosoever disbelieves will suffer from his disbelief, and whosoever does righteous good deeds, then such will prepare a good place for themselves (44)That He may reward those who believe and do righteous good deeds, out of His bounty. Verily, He likes not the disbelievers (45) The Command to follow the Straight Path before the Day of Resurrection Here Allah commands His servants to hasten to obedience to Him and to hasten to do good deeds. فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۖ (So, set you your face to the straight and right religion, before there comes from Allah a Day which none can avert.) The Day of Resurrection, for when Allah wants it to happen, no one will be able to avert it. يَوْمَئِذٍ يَصَّدَّعُونَ (On that Day men shall be divided.) means, they will be separated, with one group in Paradise and another in Hell. Allah says: مَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ ۖ وَمَنْ عَمِلَ صَالِحًا فَلِأَنْفُسِهِمْ يَمْهَدُونَ - لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْ فَضْلِهِ ۚ (Whosoever disbelieves will suffer from his disbelief, and whosoever does righteous good deeds, then such will prepare a good place for themselves. That He may reward those who believe. and do righteous good deeds, out of His bounty.) meaning that He may reward them from His bounty, in return for one good deed, he will get the reward for ten, up to seven hundred like it, as much as Allah wills. إِنَّهُ لَا يُحِبُّ الْكَافِرِينَ (Verily, He likes not the disbelievers.) yet He is still just with them and does not oppress them.

And among His signs is this that He sends the winds as glad tidings, giving you a taste of His mercy, and that the ships may sail at His command, and that you may seek of His bounty, in order that you may be thankful (46)And indeed We did send Messengers before you to their own peoples. They came to them with clear proofs, then, We took vengeance on those who committed crimes; and it was incumbent upon Us to help the believers (47) Among the Signs of Allah are the Winds Here Allah mentions the favor He does for His creatures by sending winds to them, as harbingers of His mercy, meaning that they will be followed by rain. Allah says: وَلِيُذِيقَكُمْ مِنْ رَحْمَتِهِ (giving you a taste of His mercy,) that is, the rain which will come down and revive people and the land. وَلِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ (and that the ships may sail at His command,) means, on the sea, for they are driven by the wind. وَلِتَبْتَغُوا مِنْ فَضْلِهِ (and that you may seek of His bounty,) means, by trading, earning a living and traveling from one country to another, one region to another. وَلَعَلَّكُمْ تَشْكُرُونَ (in order that you may be thankful.) means, that you may give thanks to Allah for the innumerable favors He has done for you, both visible and hidden. Then Allah says: وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَاءُوهُمْ بِالْبَيِّنَاتِ فَانْتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا ۖ (And indeed We did send Messengers before you to their own peoples. They came to them with clear proofs, then, We took vengeance on those who committed crimes;) These are words of consolation from Allah to His servant and Messenger Muhammad ﷺ. They tell him that if many of his people and of mankind disbelieve in him, the previous Messengers were also rejected, despite the clear signs that they brought, but Allah punished those who rejected and opposed them, and saved those who believed in them. وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ (and it was incumbent upon Us to help the believers.) This is a duty which Allah took upon Himself as a blessing and a favor to them. This is like the Ayah, كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۖ (your Lord has prescribed mercy for Himself)(6:54). Ibn Abi Hatim recorded that Abu Ad-Darda', may Allah be pleased with him, said: "I heard Allah's Messenger ﷺ saying: مَا مِنِ امْرِىءٍ مُسْلِمٍ يَرُدُّ عَنْ عِرْضِ أَخِيهِ إِلَّا كَانَ حَقًّا عَلَى اللهِ أَنْ يَرُدَّ عَنْهُ نَارَ جَهَنَّمَ يَوْمَ الْقِيَامَةِ (No Muslim man defends the honor of his brother except that there would be a right upon Allah to defend him from the fire of Hell on the Day of Resurrection.) Then he recited this Ayah: وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ (and it was incumbent upon Us to help the believers.)"

And among His signs is this that He sends the winds as glad tidings, giving you a taste of His mercy, and that the ships may sail at His command, and that you may seek of His bounty, in order that you may be thankful (46)And indeed We did send Messengers before you to their own peoples. They came to them with clear proofs, then, We took vengeance on those who committed crimes; and it was incumbent upon Us to help the believers (47) Among the Signs of Allah are the Winds Here Allah mentions the favor He does for His creatures by sending winds to them, as harbingers of His mercy, meaning that they will be followed by rain. Allah says: وَلِيُذِيقَكُمْ مِنْ رَحْمَتِهِ (giving you a taste of His mercy,) that is, the rain which will come down and revive people and the land. وَلِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ (and that the ships may sail at His command,) means, on the sea, for they are driven by the wind. وَلِتَبْتَغُوا مِنْ فَضْلِهِ (and that you may seek of His bounty,) means, by trading, earning a living and traveling from one country to another, one region to another. وَلَعَلَّكُمْ تَشْكُرُونَ (in order that you may be thankful.) means, that you may give thanks to Allah for the innumerable favors He has done for you, both visible and hidden. Then Allah says: وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَاءُوهُمْ بِالْبَيِّنَاتِ فَانْتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا ۖ (And indeed We did send Messengers before you to their own peoples. They came to them with clear proofs, then, We took vengeance on those who committed crimes;) These are words of consolation from Allah to His servant and Messenger Muhammad ﷺ. They tell him that if many of his people and of mankind disbelieve in him, the previous Messengers were also rejected, despite the clear signs that they brought, but Allah punished those who rejected and opposed them, and saved those who believed in them. وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ (and it was incumbent upon Us to help the believers.) This is a duty which Allah took upon Himself as a blessing and a favor to them. This is like the Ayah, كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۖ (your Lord has prescribed mercy for Himself)(6:54). Ibn Abi Hatim recorded that Abu Ad-Darda', may Allah be pleased with him, said: "I heard Allah's Messenger ﷺ saying: مَا مِنِ امْرِىءٍ مُسْلِمٍ يَرُدُّ عَنْ عِرْضِ أَخِيهِ إِلَّا كَانَ حَقًّا عَلَى اللهِ أَنْ يَرُدَّ عَنْهُ نَارَ جَهَنَّمَ يَوْمَ الْقِيَامَةِ (No Muslim man defends the honor of his brother except that there would be a right upon Allah to defend him from the fire of Hell on the Day of Resurrection.) Then he recited this Ayah: وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ (and it was incumbent upon Us to help the believers.)"

Allah is He Who sends the winds, so that they raise clouds and spread them along the sky as He wills, and then break them into fragments until you see rain drops come forth from their midst! Then when He has made them fall on whom of His servants as He wills, lo, they rejoice (48)And verily, before that – just before it was sent down upon them – they were in despair (49)Look then at the effects of Allah's mercy, how He revives the earth after its death. Verily, that shall indeed raise the dead, and He is able to do all things (50)And if We send a wind, and they see it turn yellow – behold, they then would become unthankful (disbelievers)(51) The Revival of the Earth is a Sign of the Resurrection Here Allah explains how He creates the clouds that rain the water. اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا (Allah is He Who sends the winds, so that they raise clouds) either from the sea, as was mentioned by more than one (of the scholars), or from whatever Allah wills. فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ (and spread them along the sky as He wills,) means, He spreads them and causes them to increase and grow. From a little He makes a lot, and creates the clouds that look like shields. Then He spreads them out until they fill the horizon. Sometimes the clouds come from the sea, heavy and full, as Allah says: وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَاهُ لِبَلَدٍ مَيِّتٍ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy. Till when they have carried a heavy-laden cloud, We drive it to a land that is dead) until: كَذَٰلِكَ نُخْرِجُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ (Similarly, We shall raise up the dead, so that you may remember or take heed.)(7:57) Allah says here: اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا (Allah is He Who sends the winds, so that they raise clouds and spread them along the sky as He wills, and then break them into fragments) Mujahid, Abu 'Amr bin Al-'Ala', Matar Al-Warraq and Qatadah said, "This means pieces." Others said that it means 'piled up,' as Ad-Dahhak said. Others said that it means black, because they contained so much water, and sometimes they are heavy and close to the earth. His saying: فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (until you see rain drops come forth from their midst!) means, 'so you see the drops, i.e., the rain, which come from the midst of those clouds.' فَإِذَا أَصَابَ بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ (Then when He has made them fall on whom of His servants as He wills, lo, they rejoice!) They rejoice at the rain when it comes to them because of their need for it. وَإِنْ كَانُوا مِنْ قَبْلِ أَنْ يُنَزَّلَ عَلَيْهِمْ مِنْ قَبْلِهِ لَمُبْلِسِينَ (And verily, before that – just before it was sent down upon them – they were in despair!) The people to whom this rain came were in despair, thinking that it rain would never fall, just before it came to them. When it came to them, it came at the time of greatest need, so it was a tremendous event for them What this means is that they were in need of it before it fell, and there had been no rainfall for a long time, so they were waiting for it at the time when it was due, but it did not come to them at that time. The rain was late, and a long time passed. Then the rain came to them suddenly, after they began to despair, and after their land became dry and barren, it was stirred to life, and it swelled and produced every lovely kind of growth. Allah says: فَانْظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ (Look then at the effects of Allah's mercy,) meaning, the rain. كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا (how He revives the earth after its death.) Thus Allah draws attention to the revival of people's bodies after they have died and disintegrated into nothing. إِنَّ ذَٰلِكَ لَمُحْيِي الْمَوْتَىٰ ۖ (Verily, that (Allah) shall indeed raise the dead.) means, the One Who does that is able to raise the dead. إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is able to do all things.)(41:39) وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَظَلُّوا مِنْ بَعْدِهِ يَكْفُرُونَ (And if We send a wind, and they see it turn yellow – behold, they then would become unthankful (disbelievers).) وَلَئِنْ أَرْسَلْنَا رِيحًا (And if We send a wind,) means, a wind which dries up the crops which they have tended and cultivated and which have matured, and they see them turn yellow, and start to rot, if this were to happen, they would become ungrateful, i.e., they would deny the previous blessings that they were given. This is like the Ayah, أَفَرَأَيْتُمْ مَا تَحْرُثُونَ (Then tell Me about the seed that you sow in the ground.)(56:63) until: بَلْ نَحْنُ مَحْرُومُونَ (Nay, but we are deprived!)(56:67)

Allah is He Who sends the winds, so that they raise clouds and spread them along the sky as He wills, and then break them into fragments until you see rain drops come forth from their midst! Then when He has made them fall on whom of His servants as He wills, lo, they rejoice (48)And verily, before that – just before it was sent down upon them – they were in despair (49)Look then at the effects of Allah's mercy, how He revives the earth after its death. Verily, that shall indeed raise the dead, and He is able to do all things (50)And if We send a wind, and they see it turn yellow – behold, they then would become unthankful (disbelievers)(51) The Revival of the Earth is a Sign of the Resurrection Here Allah explains how He creates the clouds that rain the water. اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا (Allah is He Who sends the winds, so that they raise clouds) either from the sea, as was mentioned by more than one (of the scholars), or from whatever Allah wills. فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ (and spread them along the sky as He wills,) means, He spreads them and causes them to increase and grow. From a little He makes a lot, and creates the clouds that look like shields. Then He spreads them out until they fill the horizon. Sometimes the clouds come from the sea, heavy and full, as Allah says: وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَاهُ لِبَلَدٍ مَيِّتٍ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy. Till when they have carried a heavy-laden cloud, We drive it to a land that is dead) until: كَذَٰلِكَ نُخْرِجُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ (Similarly, We shall raise up the dead, so that you may remember or take heed.)(7:57) Allah says here: اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا (Allah is He Who sends the winds, so that they raise clouds and spread them along the sky as He wills, and then break them into fragments) Mujahid, Abu 'Amr bin Al-'Ala', Matar Al-Warraq and Qatadah said, "This means pieces." Others said that it means 'piled up,' as Ad-Dahhak said. Others said that it means black, because they contained so much water, and sometimes they are heavy and close to the earth. His saying: فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (until you see rain drops come forth from their midst!) means, 'so you see the drops, i.e., the rain, which come from the midst of those clouds.' فَإِذَا أَصَابَ بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ (Then when He has made them fall on whom of His servants as He wills, lo, they rejoice!) They rejoice at the rain when it comes to them because of their need for it. وَإِنْ كَانُوا مِنْ قَبْلِ أَنْ يُنَزَّلَ عَلَيْهِمْ مِنْ قَبْلِهِ لَمُبْلِسِينَ (And verily, before that – just before it was sent down upon them – they were in despair!) The people to whom this rain came were in despair, thinking that it rain would never fall, just before it came to them. When it came to them, it came at the time of greatest need, so it was a tremendous event for them What this means is that they were in need of it before it fell, and there had been no rainfall for a long time, so they were waiting for it at the time when it was due, but it did not come to them at that time. The rain was late, and a long time passed. Then the rain came to them suddenly, after they began to despair, and after their land became dry and barren, it was stirred to life, and it swelled and produced every lovely kind of growth. Allah says: فَانْظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ (Look then at the effects of Allah's mercy,) meaning, the rain. كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا (how He revives the earth after its death.) Thus Allah draws attention to the revival of people's bodies after they have died and disintegrated into nothing. إِنَّ ذَٰلِكَ لَمُحْيِي الْمَوْتَىٰ ۖ (Verily, that (Allah) shall indeed raise the dead.) means, the One Who does that is able to raise the dead. إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is able to do all things.)(41:39) وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَظَلُّوا مِنْ بَعْدِهِ يَكْفُرُونَ (And if We send a wind, and they see it turn yellow – behold, they then would become unthankful (disbelievers).) وَلَئِنْ أَرْسَلْنَا رِيحًا (And if We send a wind,) means, a wind which dries up the crops which they have tended and cultivated and which have matured, and they see them turn yellow, and start to rot, if this were to happen, they would become ungrateful, i.e., they would deny the previous blessings that they were given. This is like the Ayah, أَفَرَأَيْتُمْ مَا تَحْرُثُونَ (Then tell Me about the seed that you sow in the ground.)(56:63) until: بَلْ نَحْنُ مَحْرُومُونَ (Nay, but we are deprived!)(56:67)

Allah is He Who sends the winds, so that they raise clouds and spread them along the sky as He wills, and then break them into fragments until you see rain drops come forth from their midst! Then when He has made them fall on whom of His servants as He wills, lo, they rejoice (48)And verily, before that – just before it was sent down upon them – they were in despair (49)Look then at the effects of Allah's mercy, how He revives the earth after its death. Verily, that shall indeed raise the dead, and He is able to do all things (50)And if We send a wind, and they see it turn yellow – behold, they then would become unthankful (disbelievers)(51) The Revival of the Earth is a Sign of the Resurrection Here Allah explains how He creates the clouds that rain the water. اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا (Allah is He Who sends the winds, so that they raise clouds) either from the sea, as was mentioned by more than one (of the scholars), or from whatever Allah wills. فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ (and spread them along the sky as He wills,) means, He spreads them and causes them to increase and grow. From a little He makes a lot, and creates the clouds that look like shields. Then He spreads them out until they fill the horizon. Sometimes the clouds come from the sea, heavy and full, as Allah says: وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَاهُ لِبَلَدٍ مَيِّتٍ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy. Till when they have carried a heavy-laden cloud, We drive it to a land that is dead) until: كَذَٰلِكَ نُخْرِجُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ (Similarly, We shall raise up the dead, so that you may remember or take heed.)(7:57) Allah says here: اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا (Allah is He Who sends the winds, so that they raise clouds and spread them along the sky as He wills, and then break them into fragments) Mujahid, Abu 'Amr bin Al-'Ala', Matar Al-Warraq and Qatadah said, "This means pieces." Others said that it means 'piled up,' as Ad-Dahhak said. Others said that it means black, because they contained so much water, and sometimes they are heavy and close to the earth. His saying: فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (until you see rain drops come forth from their midst!) means, 'so you see the drops, i.e., the rain, which come from the midst of those clouds.' فَإِذَا أَصَابَ بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ (Then when He has made them fall on whom of His servants as He wills, lo, they rejoice!) They rejoice at the rain when it comes to them because of their need for it. وَإِنْ كَانُوا مِنْ قَبْلِ أَنْ يُنَزَّلَ عَلَيْهِمْ مِنْ قَبْلِهِ لَمُبْلِسِينَ (And verily, before that – just before it was sent down upon them – they were in despair!) The people to whom this rain came were in despair, thinking that it rain would never fall, just before it came to them. When it came to them, it came at the time of greatest need, so it was a tremendous event for them What this means is that they were in need of it before it fell, and there had been no rainfall for a long time, so they were waiting for it at the time when it was due, but it did not come to them at that time. The rain was late, and a long time passed. Then the rain came to them suddenly, after they began to despair, and after their land became dry and barren, it was stirred to life, and it swelled and produced every lovely kind of growth. Allah says: فَانْظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ (Look then at the effects of Allah's mercy,) meaning, the rain. كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا (how He revives the earth after its death.) Thus Allah draws attention to the revival of people's bodies after they have died and disintegrated into nothing. إِنَّ ذَٰلِكَ لَمُحْيِي الْمَوْتَىٰ ۖ (Verily, that (Allah) shall indeed raise the dead.) means, the One Who does that is able to raise the dead. إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is able to do all things.)(41:39) وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَظَلُّوا مِنْ بَعْدِهِ يَكْفُرُونَ (And if We send a wind, and they see it turn yellow – behold, they then would become unthankful (disbelievers).) وَلَئِنْ أَرْسَلْنَا رِيحًا (And if We send a wind,) means, a wind which dries up the crops which they have tended and cultivated and which have matured, and they see them turn yellow, and start to rot, if this were to happen, they would become ungrateful, i.e., they would deny the previous blessings that they were given. This is like the Ayah, أَفَرَأَيْتُمْ مَا تَحْرُثُونَ (Then tell Me about the seed that you sow in the ground.)(56:63) until: بَلْ نَحْنُ مَحْرُومُونَ (Nay, but we are deprived!)(56:67)

Allah is He Who sends the winds, so that they raise clouds and spread them along the sky as He wills, and then break them into fragments until you see rain drops come forth from their midst! Then when He has made them fall on whom of His servants as He wills, lo, they rejoice (48)And verily, before that – just before it was sent down upon them – they were in despair (49)Look then at the effects of Allah's mercy, how He revives the earth after its death. Verily, that shall indeed raise the dead, and He is able to do all things (50)And if We send a wind, and they see it turn yellow – behold, they then would become unthankful (disbelievers)(51) The Revival of the Earth is a Sign of the Resurrection Here Allah explains how He creates the clouds that rain the water. اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا (Allah is He Who sends the winds, so that they raise clouds) either from the sea, as was mentioned by more than one (of the scholars), or from whatever Allah wills. فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ (and spread them along the sky as He wills,) means, He spreads them and causes them to increase and grow. From a little He makes a lot, and creates the clouds that look like shields. Then He spreads them out until they fill the horizon. Sometimes the clouds come from the sea, heavy and full, as Allah says: وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَاهُ لِبَلَدٍ مَيِّتٍ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy. Till when they have carried a heavy-laden cloud, We drive it to a land that is dead) until: كَذَٰلِكَ نُخْرِجُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ (Similarly, We shall raise up the dead, so that you may remember or take heed.)(7:57) Allah says here: اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا (Allah is He Who sends the winds, so that they raise clouds and spread them along the sky as He wills, and then break them into fragments) Mujahid, Abu 'Amr bin Al-'Ala', Matar Al-Warraq and Qatadah said, "This means pieces." Others said that it means 'piled up,' as Ad-Dahhak said. Others said that it means black, because they contained so much water, and sometimes they are heavy and close to the earth. His saying: فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (until you see rain drops come forth from their midst!) means, 'so you see the drops, i.e., the rain, which come from the midst of those clouds.' فَإِذَا أَصَابَ بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ (Then when He has made them fall on whom of His servants as He wills, lo, they rejoice!) They rejoice at the rain when it comes to them because of their need for it. وَإِنْ كَانُوا مِنْ قَبْلِ أَنْ يُنَزَّلَ عَلَيْهِمْ مِنْ قَبْلِهِ لَمُبْلِسِينَ (And verily, before that – just before it was sent down upon them – they were in despair!) The people to whom this rain came were in despair, thinking that it rain would never fall, just before it came to them. When it came to them, it came at the time of greatest need, so it was a tremendous event for them What this means is that they were in need of it before it fell, and there had been no rainfall for a long time, so they were waiting for it at the time when it was due, but it did not come to them at that time. The rain was late, and a long time passed. Then the rain came to them suddenly, after they began to despair, and after their land became dry and barren, it was stirred to life, and it swelled and produced every lovely kind of growth. Allah says: فَانْظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ (Look then at the effects of Allah's mercy,) meaning, the rain. كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا (how He revives the earth after its death.) Thus Allah draws attention to the revival of people's bodies after they have died and disintegrated into nothing. إِنَّ ذَٰلِكَ لَمُحْيِي الْمَوْتَىٰ ۖ (Verily, that (Allah) shall indeed raise the dead.) means, the One Who does that is able to raise the dead. إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is able to do all things.)(41:39) وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَظَلُّوا مِنْ بَعْدِهِ يَكْفُرُونَ (And if We send a wind, and they see it turn yellow – behold, they then would become unthankful (disbelievers).) وَلَئِنْ أَرْسَلْنَا رِيحًا (And if We send a wind,) means, a wind which dries up the crops which they have tended and cultivated and which have matured, and they see them turn yellow, and start to rot, if this were to happen, they would become ungrateful, i.e., they would deny the previous blessings that they were given. This is like the Ayah, أَفَرَأَيْتُمْ مَا تَحْرُثُونَ (Then tell Me about the seed that you sow in the ground.)(56:63) until: بَلْ نَحْنُ مَحْرُومُونَ (Nay, but we are deprived!)(56:67)

So verily, you cannot make the dead to hear, nor can you make the deaf to hear the call, when they show their backs and turn away (52)And you cannot guide the blind from their straying; you can make to hear only those who believe in Our Ayat, and have submitted (to Allah in Islam)(53) The Disbelievers are like the Dead, Deaf and Blind Allah says, 'just as you are not able to make the dead hear in their graves, or to make your words reach the deaf who cannot hear and who still turn away from you, so too you cannot guide the blind to the truth and bring them back from their misguidance.' That is a matter which rests with Allah, for by His power He can make the dead hear the voices of the living if He wills. He guides whom He wills and sends astray whom He wills, and no one but He has the power to do this. Allah says: إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآيَاتِنَا فَهُمْ مُسْلِمُونَ (you can make to hear only those who believe in Our Ayat, and have submitted (to Allah in Islam).(27:81) means, those who are humble and who respond and obey. These are the ones who will listen to the truth and follow it; this is the state of the believers; the former (being deaf and blind) is the state of the disbelievers, as Allah says: إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ ۘ وَالْمَوْتَىٰ يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ (It is only those who listen will respond, but as for the dead, Allah will raise them up, then to Him they will be returned.)(6:36) 'A'ishah, the Mother of the faithful, may Allah be pleased with her, used this Ayah – إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ (So verily, you cannot make the dead to hear) as evidence against 'Abdullah bin 'Umar when he reported that the Prophet ﷺ had addressed the slain disbelievers who had been thrown into a dry well three days after the battle of Badr, rebuking and reprimanding them, until 'Umar said, "O Messenger of Allah, are you addressing people who are dead bodies?" He said: وَالَّذِي نَفْسِي بِيَدِهِ مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ، وَلَكِنْ لَا يُجِيبُونَ (By the One in Whose Hand is my soul, you do not hear what I say any better than they do, but they cannot respond.) 'A'ishah interpreted this event to mean that the Prophet ﷺ was making the point that now they would know that what he had been telling them was true. Qatadah said: "Allah brought them back to life for him so that they could hear what he said by way of rebuke and vengeance."

So verily, you cannot make the dead to hear, nor can you make the deaf to hear the call, when they show their backs and turn away (52)And you cannot guide the blind from their straying; you can make to hear only those who believe in Our Ayat, and have submitted (to Allah in Islam)(53) The Disbelievers are like the Dead, Deaf and Blind Allah says, 'just as you are not able to make the dead hear in their graves, or to make your words reach the deaf who cannot hear and who still turn away from you, so too you cannot guide the blind to the truth and bring them back from their misguidance.' That is a matter which rests with Allah, for by His power He can make the dead hear the voices of the living if He wills. He guides whom He wills and sends astray whom He wills, and no one but He has the power to do this. Allah says: إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآيَاتِنَا فَهُمْ مُسْلِمُونَ (you can make to hear only those who believe in Our Ayat, and have submitted (to Allah in Islam).(27:81) means, those who are humble and who respond and obey. These are the ones who will listen to the truth and follow it; this is the state of the believers; the former (being deaf and blind) is the state of the disbelievers, as Allah says: إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ ۘ وَالْمَوْتَىٰ يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ (It is only those who listen will respond, but as for the dead, Allah will raise them up, then to Him they will be returned.)(6:36) 'A'ishah, the Mother of the faithful, may Allah be pleased with her, used this Ayah – إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ (So verily, you cannot make the dead to hear) as evidence against 'Abdullah bin 'Umar when he reported that the Prophet ﷺ had addressed the slain disbelievers who had been thrown into a dry well three days after the battle of Badr, rebuking and reprimanding them, until 'Umar said, "O Messenger of Allah, are you addressing people who are dead bodies?" He said: وَالَّذِي نَفْسِي بِيَدِهِ مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ، وَلَكِنْ لَا يُجِيبُونَ (By the One in Whose Hand is my soul, you do not hear what I say any better than they do, but they cannot respond.) 'A'ishah interpreted this event to mean that the Prophet ﷺ was making the point that now they would know that what he had been telling them was true. Qatadah said: "Allah brought them back to life for him so that they could hear what he said by way of rebuke and vengeance."

Allah is He Who created you in weakness, then gave you strength after weakness, then after strength gave (you) weakness and grey hair. He creates what He wills. And He is the All-Knowing, the All-Powerful (54) The Different Stages of Man Here Allah points out how man passes through different stages of creation, one phase after another. He is originally created from dust, then from a Nutfah, then from a clot, then from a lump of flesh. Then he becomes bones, then the bones are clothed with flesh, then the soul is breathed into him. Then he emerges from his mother's womb, weak and thin and powerless. Then he grows up little by little, until he becomes a child, then he reaches the stage of puberty, then he becomes a young man, which is strength after weakness. Then he starts to get older, reaching middle age, then old age and senility, weakness after strength, so he loses his resolve, power of movement and ability to fight, his hair turns grey and his characteristics, both inward and outward, begin to change. Allah says: ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً ۚ يَخْلُقُ مَا يَشَاءُ ۖ (then after strength gave (you) weakness and grey hair. He creates what He wills.) He does whatsoever He wills and controls His servants in whatever way He wants. وَهُوَ الْعَلِيمُ الْقَدِيرُ (And He is the All-Knowing, the All-Powerful.)

And on the Day that the Hour will be established, the criminals will swear that they stayed not but an hour – thus were they ever deluded (55)And those who have been bestowed with knowledge and Faith will say: "Indeed you have stayed according to the decree of Allah, until the Day of Resurrection; so this is the Day of Resurrection, but you knew not. (56)So, on that Day no excuse of theirs will avail those who did wrong, nor will they be allowed to return to seek (Allah's) pleasure (57) The Ignorance of the Disbelievers in this World and in the Hereafter Here Allah tells us of the ignorance of the disbelievers in this world and in the Hereafter. In this world they worship idols, and in the Hereafter they will also display great ignorance. They will swear by Allah that they did not even stay for one hour in this world. They will mean that there was not enough time given to establish proof against them which would leave them with no excuse. Allah says: كَذَٰلِكَ كَانُوا يُؤْفَكُونَ - وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيمَانَ لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَىٰ يَوْمِ الْبَعْثِ ۖ (thus were they ever deluded. And those who have been bestowed with knowledge and Faith will say: "Indeed you have stayed according to the decree of Allah, until the Day of Resurrection...") The believers who have knowledge of the Hereafter will respond to them, just as they established the proof of Allah against them in this world. When they swear that they did not stay even one hour in this world, they will say to them: لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ (Indeed you have stayed according to the decree of Allah,) meaning, the Book of deeds, إِلَىٰ يَوْمِ الْبَعْثِ (until the Day of Resurrection;) means, 'from the day when you were created until the day you were resurrected. ' وَلَٰكِنَّكُمْ كُنْتُمْ لَا تَعْلَمُونَ (but you knew not.) Allah says: فَيَوْمَئِذٍ (So, on that Day) meaning, the Day of Resurrection, لَا يَنْفَعُ الَّذِينَ ظَلَمُوا مَعْذِرَتُهُمْ (no excuse of theirs will avail those who did wrong,) means, their excuses for what they did. وَلَا هُمْ يُسْتَعْتَبُونَ (nor will they be allowed (then) to return to seek (Allah's) pleasure.) means, they will not be allowed to return to this world. This is like the Ayah, وَإِنْ يَسْتَعْتِبُوا فَمَا هُمْ مِنَ الْمُعْتَبِينَ (and if they seek to please (Allah), yet they are not of those who will ever be allowed to please (Allah))(41:24).

And on the Day that the Hour will be established, the criminals will swear that they stayed not but an hour – thus were they ever deluded (55)And those who have been bestowed with knowledge and Faith will say: "Indeed you have stayed according to the decree of Allah, until the Day of Resurrection; so this is the Day of Resurrection, but you knew not. (56)So, on that Day no excuse of theirs will avail those who did wrong, nor will they be allowed to return to seek (Allah's) pleasure (57) The Ignorance of the Disbelievers in this World and in the Hereafter Here Allah tells us of the ignorance of the disbelievers in this world and in the Hereafter. In this world they worship idols, and in the Hereafter they will also display great ignorance. They will swear by Allah that they did not even stay for one hour in this world. They will mean that there was not enough time given to establish proof against them which would leave them with no excuse. Allah says: كَذَٰلِكَ كَانُوا يُؤْفَكُونَ - وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيمَانَ لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَىٰ يَوْمِ الْبَعْثِ ۖ (thus were they ever deluded. And those who have been bestowed with knowledge and Faith will say: "Indeed you have stayed according to the decree of Allah, until the Day of Resurrection...") The believers who have knowledge of the Hereafter will respond to them, just as they established the proof of Allah against them in this world. When they swear that they did not stay even one hour in this world, they will say to them: لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ (Indeed you have stayed according to the decree of Allah,) meaning, the Book of deeds, إِلَىٰ يَوْمِ الْبَعْثِ (until the Day of Resurrection;) means, 'from the day when you were created until the day you were resurrected. ' وَلَٰكِنَّكُمْ كُنْتُمْ لَا تَعْلَمُونَ (but you knew not.) Allah says: فَيَوْمَئِذٍ (So, on that Day) meaning, the Day of Resurrection, لَا يَنْفَعُ الَّذِينَ ظَلَمُوا مَعْذِرَتُهُمْ (no excuse of theirs will avail those who did wrong,) means, their excuses for what they did. وَلَا هُمْ يُسْتَعْتَبُونَ (nor will they be allowed (then) to return to seek (Allah's) pleasure.) means, they will not be allowed to return to this world. This is like the Ayah, وَإِنْ يَسْتَعْتِبُوا فَمَا هُمْ مِنَ الْمُعْتَبِينَ (and if they seek to please (Allah), yet they are not of those who will ever be allowed to please (Allah))(41:24).

And on the Day that the Hour will be established, the criminals will swear that they stayed not but an hour – thus were they ever deluded (55)And those who have been bestowed with knowledge and Faith will say: "Indeed you have stayed according to the decree of Allah, until the Day of Resurrection; so this is the Day of Resurrection, but you knew not. (56)So, on that Day no excuse of theirs will avail those who did wrong, nor will they be allowed to return to seek (Allah's) pleasure (57) The Ignorance of the Disbelievers in this World and in the Hereafter Here Allah tells us of the ignorance of the disbelievers in this world and in the Hereafter. In this world they worship idols, and in the Hereafter they will also display great ignorance. They will swear by Allah that they did not even stay for one hour in this world. They will mean that there was not enough time given to establish proof against them which would leave them with no excuse. Allah says: كَذَٰلِكَ كَانُوا يُؤْفَكُونَ - وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيمَانَ لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَىٰ يَوْمِ الْبَعْثِ ۖ (thus were they ever deluded. And those who have been bestowed with knowledge and Faith will say: "Indeed you have stayed according to the decree of Allah, until the Day of Resurrection...") The believers who have knowledge of the Hereafter will respond to them, just as they established the proof of Allah against them in this world. When they swear that they did not stay even one hour in this world, they will say to them: لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ (Indeed you have stayed according to the decree of Allah,) meaning, the Book of deeds, إِلَىٰ يَوْمِ الْبَعْثِ (until the Day of Resurrection;) means, 'from the day when you were created until the day you were resurrected. ' وَلَٰكِنَّكُمْ كُنْتُمْ لَا تَعْلَمُونَ (but you knew not.) Allah says: فَيَوْمَئِذٍ (So, on that Day) meaning, the Day of Resurrection, لَا يَنْفَعُ الَّذِينَ ظَلَمُوا مَعْذِرَتُهُمْ (no excuse of theirs will avail those who did wrong,) means, their excuses for what they did. وَلَا هُمْ يُسْتَعْتَبُونَ (nor will they be allowed (then) to return to seek (Allah's) pleasure.) means, they will not be allowed to return to this world. This is like the Ayah, وَإِنْ يَسْتَعْتِبُوا فَمَا هُمْ مِنَ الْمُعْتَبِينَ (and if they seek to please (Allah), yet they are not of those who will ever be allowed to please (Allah))(41:24).

And indeed We have set forth for mankind, in this Qur'an every kind of parable. But if you bring to them any sign or proof, the disbelievers are sure to say (to the believers): "You follow nothing but falsehood and magic. (58)Thus does Allah seal up the hearts of those who know not (59)So be patient. Verily, the promise of Allah is true; and let not those who have no certainty of faith discourage you (from conveying Allah's Message)(60) Parables in the Qur'an and how the Disbelievers do not learn from them وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ ۚ (And indeed We have set forth for mankind, in this Qur'an every kind of parable.) means, 'We have explained the truth to them and have made it clear to them, and have set forth for them parables so that they may understand the truth and follow it.' وَلَئِنْ جِئْتَهُمْ بِآيَةٍ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ أَنْتُمْ إِلَّا مُبْطِلُونَ (But if you bring to them any sign or proof, the disbelievers are sure to say (to the believers): "You follow nothing but falsehood and magic.") If they were to see any kind of sign, whether it was at their own direction or otherwise, they would not believe in it and they would think that it was magic and falsehood, as they said when the moon was cleft asunder, etc., as Allah says: إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ - وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (Truly, those, against whom the Word of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.)(10:96-97). Allah says here: كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ قُلُوبِ الَّذِينَ لَا يَعْلَمُونَ - فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (Thus does Allah seal up the hearts of those who know not. So be patient. Verily, the promise of Allah is true;) meaning, 'bear their stubborn opposition with patience, for Allah will fulfill His promise to grant you victory over them and cause you and those who follow you to prevail in this world and in the Hereafter.' وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ (and let not those who have no certainty of faith discourage you (from conveying Allah's Message).) 'Remain steadfast in the mission with which Allah has sent you, for it is truth in which there is no doubt. Do not turn away from it, for nowhere else is there truth which is to be followed; the truth rests exclusively in the Message with which you have been sent.' Reports concerning the Virtues of this Surah and that it is recommended to recite it during Fajr Imam Ahmad recorded from a man among the Companions of the Prophet ﷺ that the Messenger of Allah ﷺ led them in Fajr prayer and recited Ar-Rum in the prayer, but he became confused in his recitation. He said: إِنَّهُ يَلْبِسُ عَلَيْنَا الْقُرْآنَ، فَإِنَّ أَقْوَامًا مِنْكُمْ يُصَلُّونَ مَعَنَا لَا يُحْسِنُونَ الْوُضُوءَ، فَمَنْ شَهِدَ مِنْكُمُ الصَّلَاةَ مَعَنَا فَلْيُحْسِنِ الْوُضُوءَ (We have become confused in our recitation of Qur'an, because some people among you are praying with us but they have not performed Wudu' properly. Whoever attends the prayer with us, let him perform Wudu' properly.) This has a Hasan chain of narration, the text itself is Hasan. It contains amazing information, that the Prophet ﷺ was affected by the faulty Wudu' of some of those whom he was leading in prayer. This indicates that the prayer of the person who is praying in the congregation is connected to the prayer of the Imam. This is the end of the Tafsir of Surat Ar-Rum. Allah's is the praise and thanks.

And indeed We have set forth for mankind, in this Qur'an every kind of parable. But if you bring to them any sign or proof, the disbelievers are sure to say (to the believers): "You follow nothing but falsehood and magic. (58)Thus does Allah seal up the hearts of those who know not (59)So be patient. Verily, the promise of Allah is true; and let not those who have no certainty of faith discourage you (from conveying Allah's Message)(60) Parables in the Qur'an and how the Disbelievers do not learn from them وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ ۚ (And indeed We have set forth for mankind, in this Qur'an every kind of parable.) means, 'We have explained the truth to them and have made it clear to them, and have set forth for them parables so that they may understand the truth and follow it.' وَلَئِنْ جِئْتَهُمْ بِآيَةٍ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ أَنْتُمْ إِلَّا مُبْطِلُونَ (But if you bring to them any sign or proof, the disbelievers are sure to say (to the believers): "You follow nothing but falsehood and magic.") If they were to see any kind of sign, whether it was at their own direction or otherwise, they would not believe in it and they would think that it was magic and falsehood, as they said when the moon was cleft asunder, etc., as Allah says: إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ - وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (Truly, those, against whom the Word of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.)(10:96-97). Allah says here: كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ قُلُوبِ الَّذِينَ لَا يَعْلَمُونَ - فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (Thus does Allah seal up the hearts of those who know not. So be patient. Verily, the promise of Allah is true;) meaning, 'bear their stubborn opposition with patience, for Allah will fulfill His promise to grant you victory over them and cause you and those who follow you to prevail in this world and in the Hereafter.' وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ (and let not those who have no certainty of faith discourage you (from conveying Allah's Message).) 'Remain steadfast in the mission with which Allah has sent you, for it is truth in which there is no doubt. Do not turn away from it, for nowhere else is there truth which is to be followed; the truth rests exclusively in the Message with which you have been sent.' Reports concerning the Virtues of this Surah and that it is recommended to recite it during Fajr Imam Ahmad recorded from a man among the Companions of the Prophet ﷺ that the Messenger of Allah ﷺ led them in Fajr prayer and recited Ar-Rum in the prayer, but he became confused in his recitation. He said: إِنَّهُ يَلْبِسُ عَلَيْنَا الْقُرْآنَ، فَإِنَّ أَقْوَامًا مِنْكُمْ يُصَلُّونَ مَعَنَا لَا يُحْسِنُونَ الْوُضُوءَ، فَمَنْ شَهِدَ مِنْكُمُ الصَّلَاةَ مَعَنَا فَلْيُحْسِنِ الْوُضُوءَ (We have become confused in our recitation of Qur'an, because some people among you are praying with us but they have not performed Wudu' properly. Whoever attends the prayer with us, let him perform Wudu' properly.) This has a Hasan chain of narration, the text itself is Hasan. It contains amazing information, that the Prophet ﷺ was affected by the faulty Wudu' of some of those whom he was leading in prayer. This indicates that the prayer of the person who is praying in the congregation is connected to the prayer of the Imam. This is the end of the Tafsir of Surat Ar-Rum. Allah's is the praise and thanks.

And indeed We have set forth for mankind, in this Qur'an every kind of parable. But if you bring to them any sign or proof, the disbelievers are sure to say (to the believers): "You follow nothing but falsehood and magic. (58)Thus does Allah seal up the hearts of those who know not (59)So be patient. Verily, the promise of Allah is true; and let not those who have no certainty of faith discourage you (from conveying Allah's Message)(60) Parables in the Qur'an and how the Disbelievers do not learn from them وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ ۚ (And indeed We have set forth for mankind, in this Qur'an every kind of parable.) means, 'We have explained the truth to them and have made it clear to them, and have set forth for them parables so that they may understand the truth and follow it.' وَلَئِنْ جِئْتَهُمْ بِآيَةٍ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ أَنْتُمْ إِلَّا مُبْطِلُونَ (But if you bring to them any sign or proof, the disbelievers are sure to say (to the believers): "You follow nothing but falsehood and magic.") If they were to see any kind of sign, whether it was at their own direction or otherwise, they would not believe in it and they would think that it was magic and falsehood, as they said when the moon was cleft asunder, etc., as Allah says: إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ - وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ (Truly, those, against whom the Word of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.)(10:96-97). Allah says here: كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ قُلُوبِ الَّذِينَ لَا يَعْلَمُونَ - فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (Thus does Allah seal up the hearts of those who know not. So be patient. Verily, the promise of Allah is true;) meaning, 'bear their stubborn opposition with patience, for Allah will fulfill His promise to grant you victory over them and cause you and those who follow you to prevail in this world and in the Hereafter.' وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ (and let not those who have no certainty of faith discourage you (from conveying Allah's Message).) 'Remain steadfast in the mission with which Allah has sent you, for it is truth in which there is no doubt. Do not turn away from it, for nowhere else is there truth which is to be followed; the truth rests exclusively in the Message with which you have been sent.' Reports concerning the Virtues of this Surah and that it is recommended to recite it during Fajr Imam Ahmad recorded from a man among the Companions of the Prophet ﷺ that the Messenger of Allah ﷺ led them in Fajr prayer and recited Ar-Rum in the prayer, but he became confused in his recitation. He said: إِنَّهُ يَلْبِسُ عَلَيْنَا الْقُرْآنَ، فَإِنَّ أَقْوَامًا مِنْكُمْ يُصَلُّونَ مَعَنَا لَا يُحْسِنُونَ الْوُضُوءَ، فَمَنْ شَهِدَ مِنْكُمُ الصَّلَاةَ مَعَنَا فَلْيُحْسِنِ الْوُضُوءَ (We have become confused in our recitation of Qur'an, because some people among you are praying with us but they have not performed Wudu' properly. Whoever attends the prayer with us, let him perform Wudu' properly.) This has a Hasan chain of narration, the text itself is Hasan. It contains amazing information, that the Prophet ﷺ was affected by the faulty Wudu' of some of those whom he was leading in prayer. This indicates that the prayer of the person who is praying in the congregation is connected to the prayer of the Imam. This is the end of the Tafsir of Surat Ar-Rum. Allah's is the praise and thanks.