Tafsir Ibn Kathir — Al-Ahzab 33:73 – Fatir 35:45

Truly, We did offer the Amanah to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it. But man bore it. Verily, he was unjust and ignorant (72)So that Allah will punish the hypocrites, men and women, and the men and women who are idolators. And Allah will pardon the believers, men and women. And Allah is Ever Oft-Forgiving, Most Merciful (73) How Man bore the Amanah Al-'Awfi reported that Ibn 'Abbas said, "Al-Amanah means obedience. This was offered to them before it was offered to Adam, and they could not bear it. Then Allah said to Adam: 'I have offered the Amanah to the heavens and the earth and the mountains, and they could not bear it. Will you take it on?' He said, 'O Lord, what does it involve?' He said, 'If you do good, you will be rewarded, and if you do evil, you will be punished.' So Adam took the Amanah and bore it, and this is what is referred to in the Ayah: وَحَمَلَهَا الْإِنْسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا (But man bore it. Verily, he was unjust and ignorant.)" 'Ali bin Abi Talhah reported that Ibn 'Abbas said, "Al-Amanah means Al-Fara'id (the obligatory duties). Allah offered them to the heavens and the earth and the mountains, (on the grounds that) if they fulfilled them, He would reward them; and if they failed, He would punish them. But they did not want to do that, and they were afraid of it, not because their intention was sinful, but because of their respect for the religion of Allah, in case they could not fulfill the obligations involved. Then Allah offered it to Adam, and he accepted it with all that it entailed. This is what is referred to in the Ayah: وَحَمَلَهَا الْإِنْسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا (But man bore it. Verily, he was unjust and ignorant.) meaning, he underestimated the command of Allah." This was also the view of Mujahid, Sa'id bin Jubayr, Ad-Dahhak, Al-Hasan Al-Basri and others that Al-Amanah means Al-Fara'id. Others said that it meant obedience. Al-A'mash narrated from Abu Ad-Duha from Masruq that Ubayy bin Ka'b said: "Part of Al-Amanah means that woman was entrusted with her own chastity." Qatadah said: "Al-Amanah means religion, obligatory duties and prescribed punishments." Malik narrated that Zayd bin Aslam said: "Al-Amanah means three things: prayer, fasting and performing Ghusl to cleanse oneself from sexual impurity." There is no contradiction between all of these views; they are all in agreement and all refer to responsibility and the acceptance of commands and prohibitions with their attendant conditions, which is that the one who fulfills this responsibility, will be rewarded; while the one who neglects it, will be punished. Man accepted this despite the fact that he is weak, ignorant and unjust – except for those whom Allah helps, and Allah is the One Whose help we seek. One of the reports which deal with Al-Amanah is the Hadith recorded by Imam Ahmad from Hudhayfah, may Allah be pleased with him, who said: "The Messenger of Allah ﷺ told us two Hadiths, one of which I have seen and the other I am still waiting to see. He told us that Al-Amanah is deeply rooted in the heart of man, then the Qur'an was revealed and they know it from the Qur'an and from the Sunnah. Then he told us that Al-Amanah will be taken away. He said, يَنَامُ الرَّجُلُ النَّوْمَةَ فَتُقْبَضُ الْأَمَانَةُ مِنْ قَلْبِهِ، فَيَظَلُّ أَثَرُهَا مِثْلَ أَثَرِ الْمَجْلِ كَجَمْرٍ دَحْرَجْتَهُ عَلَى رِجْلِكِ، تَرَاهُ مُنْتَبِرًا وَلَيْسَ فِيهِ شَيْءٌ (A man may sleep and Al-Amanah will be taken from his heart, leaving nothing but a trace like a blister left by a coal if you were to roll it over your leg – you will see it protruding but there is nothing inside.) Then he took a pebble and rolled it over his leg, then he said: فَيُصْبِحُ النَّاسُ يَتَبَايَعُونَ لَا يَكَادُ أَحَدٌ يُؤَدِّي الْأَمَانَةَ حَتَّى يُقَالَ: إِنَّ فِي بَنِي فُلَانٍ رَجُلًا أَمِينًا، حَتَّى يُقَالَ لِلرَّجُلِ مَا أَجْلَدَهُ وَأَظْرَفَهُ وَأَعْقَلَهُ! وَمَا فِي قَلْبِهِ حَبَّةُ خَرْدَلٍ مِنْ إِيمَانٍ (Then the people will start buying and selling, and hardly anyone will be paying attention to Al-Amanah, until it will be said that among the tribe of so-and-so there is a trustworthy man, and it will said of a man, 'how strong he is, how nice and how wise,' and there is not even a mustard seed of faith in his heart.) No doubt, there came upon me a time when I did not mind dealing (bargaining) with anyone of you, for if he was a Muslim, his Islam would compel him to pay me what is due to me, and if he was a Christian, or Jew, the Muslim official would compel him to pay me what is due to me, but today, I do not deal except with such and such person among you." It was also recorded in the Two Sahihs from the Hadith of Al-A'mash. Imam Ahmad recorded that 'Abdullah bin 'Amr, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: أَرْبَعٌ إِذَا كُنَّ فِيكَ فَلَا عَلَيْكَ مَا فَاتَكَ مِنَ الدُّنْيَا: حِفْظُ أَمَانَةٍ، وَصِدْقُ حَدِيثٍ، وَحُسْنُ خَلِيقَةٍ، وَعِفَّةُ طُعْمَةٍ (There are four things, if you attain them, then whatever you miss in this world will not matter: preserving trust, speaking the truth, being of good character and moderation in eating.) The Result of taking on the Amanah لِيُعَذِّبَ اللَّهُ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ (So that Allah will punish the hypocrites, men and women, and the men and women who are idolators.) means, because the sons of Adam have undertaken to fulfill the Amanah, which means duties, Allah will punish the men and women among them who are hypocrites, who are those who make an outward display of faith because they fear the believers, but in their hearts they conceal disbelief and in fact are followers of the disbelievers. وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ (and the men and women who are idolators.) these are the ones who both outwardly and inwardly associate others in worship with Allah and go against His Messengers. وَيَتُوبَ اللَّهُ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ (And Allah will pardon the believers, men and women.) means, He will show mercy to the believers among mankind, who believe in Allah and in His angels, Books and Messengers, and who obey Him. وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (And Allah is Ever Oft-Forgiving, Most Merciful.) This is end of the Tafsir of Surat Al-Ahzab. Allah's is the praise and thanks.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَمْدُ لِلَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَلَهُ الْحَمْدُ فِي الْآخِرَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ - يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۚ وَهُوَ الرَّحِيمُ الْغَفُورُ (1. All praise is due to Allah, to Whom belongs all that is in the heavens and all that is on the earth. His is all praise in the Hereafter, and He is the All-Wise, the All-Aware.)(2. He knows that which goes into the earth and that which comes forth from it, and that which descends from the heaven and that which ascends to it. And He is the Most Merciful, the Oft-Forgiving.) All Praise and the Knowledge of the Unseen belong to Allah Alone Allah tells us that all praise belongs to Him alone in this world and in the Hereafter, because He is the Giver and Bestower who gives to the people of this world and the Hereafter, the Sovereign and Controller of all. Allah says: وَهُوَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ لَهُ الْحَمْدُ فِي الْأُولَىٰ وَالْآخِرَةِ ۖ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ (And He is Allah; none has the right to be worshipped but He, all praise is due to Him (both) in the first (i.e., in this world) and in the last (the Hereafter). And for Him is the decision, and to Him shall you (all) be returned.)(28:70). Allah says: الْحَمْدُ لِلَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (All praise is due to Allah, to Whom belongs all that is in the heavens and all that is in the earth.) meaning, all of it is His dominion and is enslaved by Him and subject to His control, as Allah says: وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ (And truly, unto Us (belong) the last (Hereafter) and the first (this world))(92:13). Then Allah says: وَلَهُ الْحَمْدُ فِي الْآخِرَةِ (His is all praise in the Hereafter,) for He is the One Who will be worshipped forever and praised for eternity. وَهُوَ الْحَكِيمُ and He is the All-Wise, means, in all that He says and does, legislates and decrees. الْخَبِيرُ the All-Aware. from Whom nothing at all is hidden or concealed. Malik narrated that Az-Zuhri said, He is All-Aware of His creation, All-Wise in His commands. Allah says: يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا (He knows that which goes into the earth and that which comes forth from it,) meaning, He knows the number of raindrops that sink into the depths of the earth, and the seeds that have been sown, and the things that are hidden in it, and He knows what comes forth from that, how many they are, how they grow and what they look like. وَمَا يَنْزِلُ مِنَ السَّمَاءِ (and that which descends from the heaven) means, of raindrops and provision, and what ascends into it, i.e., righteous deeds and other things. وَهُوَ الرَّحِيمُ الْغَفُورُ (And He is the Most Merciful, the Oft-Forgiving.) means, He is Most Merciful to His servants; He does not hasten to punish them, and He forgives the sins of those who repent to Him and put their trust in Him.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَمْدُ لِلَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَلَهُ الْحَمْدُ فِي الْآخِرَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ - يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۚ وَهُوَ الرَّحِيمُ الْغَفُورُ (1. All praise is due to Allah, to Whom belongs all that is in the heavens and all that is on the earth. His is all praise in the Hereafter, and He is the All-Wise, the All-Aware.)(2. He knows that which goes into the earth and that which comes forth from it, and that which descends from the heaven and that which ascends to it. And He is the Most Merciful, the Oft-Forgiving.) All Praise and the Knowledge of the Unseen belong to Allah Alone Allah tells us that all praise belongs to Him alone in this world and in the Hereafter, because He is the Giver and Bestower who gives to the people of this world and the Hereafter, the Sovereign and Controller of all. Allah says: وَهُوَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ لَهُ الْحَمْدُ فِي الْأُولَىٰ وَالْآخِرَةِ ۖ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ (And He is Allah; none has the right to be worshipped but He, all praise is due to Him (both) in the first (i.e., in this world) and in the last (the Hereafter). And for Him is the decision, and to Him shall you (all) be returned.)(28:70). Allah says: الْحَمْدُ لِلَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (All praise is due to Allah, to Whom belongs all that is in the heavens and all that is in the earth.) meaning, all of it is His dominion and is enslaved by Him and subject to His control, as Allah says: وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ (And truly, unto Us (belong) the last (Hereafter) and the first (this world))(92:13). Then Allah says: وَلَهُ الْحَمْدُ فِي الْآخِرَةِ (His is all praise in the Hereafter,) for He is the One Who will be worshipped forever and praised for eternity. وَهُوَ الْحَكِيمُ and He is the All-Wise, means, in all that He says and does, legislates and decrees. الْخَبِيرُ the All-Aware. from Whom nothing at all is hidden or concealed. Malik narrated that Az-Zuhri said, He is All-Aware of His creation, All-Wise in His commands. Allah says: يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا (He knows that which goes into the earth and that which comes forth from it,) meaning, He knows the number of raindrops that sink into the depths of the earth, and the seeds that have been sown, and the things that are hidden in it, and He knows what comes forth from that, how many they are, how they grow and what they look like. وَمَا يَنْزِلُ مِنَ السَّمَاءِ (and that which descends from the heaven) means, of raindrops and provision, and what ascends into it, i.e., righteous deeds and other things. وَهُوَ الرَّحِيمُ الْغَفُورُ (And He is the Most Merciful, the Oft-Forgiving.) means, He is Most Merciful to His servants; He does not hasten to punish them, and He forgives the sins of those who repent to Him and put their trust in Him.

Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord, the All-Knower of the Unseen, it will come to you; not even the weight of a speck of dust or less than that or greater escapes His knowledge in the heavens or in the earth but it is in a Clear Book. (3)That He may recompense those who believe and do righteous good deeds. Those, theirs is forgiveness and generous provision (4)But those who strive against Our Ayat to frustrate them – those, for them will be a severe painful torment (5)And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and that it guides to the path of the Exalted in might, Owner of all praise (6) The Hour will come so that each Person will be rewarded or punished in accordance with His Deeds This is one of three Ayat – there is no fourth – where Allah commands His Messenger ﷺ to swear by His Almighty Lord that the resurrection will surely come, because the stubborn followers of disbelief denied that it would happen. One of these Ayat is in Surah Yunus, where Allah says: وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ (And they ask you to inform them (saying): "Is it true?" Say: "Yes! By my Lord! It is the very truth! and you cannot escape it!")(10:53). The second of these Ayat is this one: وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ (Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord, it will come to you..."). And the third of them appears in Surat At-Taghabun, where Allah says: زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (The disbelievers pretend that they will never be resurrected (for reckoning). Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah")(64:7). And Allah says here: قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ (Say: "Yes, by my Lord, it will come to you...") Then Allah is described in a manner that affirms that: عَالِمِ الْغَيْبِ ۖ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِنْ ذَٰلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُبِينٍ (the All-Knower of the Unseen, not even the weight of a speck of dust or less than that or greater escapes His knowledge in the heavens or in the earth but it is in a Clear Book.) Mujahid and Qatadah said, "Nothing is hidden or concealed from Him." In other words, everything is encompassed by His knowledge, and nothing is hidden from Him. Even though bones may be scattered and disintegrate, He knows where they have gone and where they have dispersed, then He will bring them back just as He created them in the first place, because He has knowledge of all things. Then Allah tells us of His wisdom in re-creating bodies and bringing about the Hour, as He says: لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۚ أُولَٰئِكَ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ - وَالَّذِينَ سَعَوْا فِي آيَاتِنَا مُعَاجِزِينَ (That He may recompense those who believe and do righteous good deeds. Those, theirs is forgiveness and generous provision. But those who strive against Our Ayat to frustrate them) meaning, those who try to turn others away from the path of Allah and who disbelieve His Messengers, أُولَٰئِكَ لَهُمْ عَذَابٌ مِنْ رِجْزٍ أَلِيمٌ (those, for them will be a severe painful torment.) This means, He will bestow His favor upon the blessed, who are the believers, and will punish the doomed, who are the disbelievers. This is like the Ayah: لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ۚ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ (Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.)(59:20) أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ (Shall We treat those who believe and do righteous good deeds like those who cause mischief on the earth? Or shall We treat those who have Taqwa as the evildoers?)(38:28) وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ (And those who have been given knowledge see that what is revealed to you from your Lord is the truth,) This is another kind of wisdom, following on from the one before, which is that when those who believed in what was revealed to the Messengers see the onset of the Hour and how the righteous and the wicked will be rewarded and punished respectively, which they knew of beforehand in this world from the Books of Allah and which they are now seeing with their own eyes, they will say: لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ ۖ (Indeed, the Messengers of our Lord did come with the truth)(7:43). And it will be said: هَٰذَا مَا وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ (This is what the Most Gracious had promised, and the Messengers spoke truth!)[36:52] لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَىٰ يَوْمِ الْبَعْثِ ۖ فَهَٰذَا يَوْمُ الْبَعْثِ (Indeed you have stayed according to the decree of Allah, until the Day of Resurrection; so this is the Day of Resurrection)(30:56), وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ وَيَهْدِي إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ (And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and that it guides to the path of the Exalted in might, Owner of all praise.) The Exalted in might is the One Who is All-Powerful, Whom none can overwhelm or resist, but He subjugates and controls all things. The Owner of All praise is the One Who, in all His words, deeds, laws and decrees, is deserving of praise, may He be glorified and exalted.

Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord, the All-Knower of the Unseen, it will come to you; not even the weight of a speck of dust or less than that or greater escapes His knowledge in the heavens or in the earth but it is in a Clear Book. (3)That He may recompense those who believe and do righteous good deeds. Those, theirs is forgiveness and generous provision (4)But those who strive against Our Ayat to frustrate them – those, for them will be a severe painful torment (5)And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and that it guides to the path of the Exalted in might, Owner of all praise (6) The Hour will come so that each Person will be rewarded or punished in accordance with His Deeds This is one of three Ayat – there is no fourth – where Allah commands His Messenger ﷺ to swear by His Almighty Lord that the resurrection will surely come, because the stubborn followers of disbelief denied that it would happen. One of these Ayat is in Surah Yunus, where Allah says: وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ (And they ask you to inform them (saying): "Is it true?" Say: "Yes! By my Lord! It is the very truth! and you cannot escape it!")(10:53). The second of these Ayat is this one: وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ (Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord, it will come to you..."). And the third of them appears in Surat At-Taghabun, where Allah says: زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (The disbelievers pretend that they will never be resurrected (for reckoning). Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah")(64:7). And Allah says here: قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ (Say: "Yes, by my Lord, it will come to you...") Then Allah is described in a manner that affirms that: عَالِمِ الْغَيْبِ ۖ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِنْ ذَٰلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُبِينٍ (the All-Knower of the Unseen, not even the weight of a speck of dust or less than that or greater escapes His knowledge in the heavens or in the earth but it is in a Clear Book.) Mujahid and Qatadah said, "Nothing is hidden or concealed from Him." In other words, everything is encompassed by His knowledge, and nothing is hidden from Him. Even though bones may be scattered and disintegrate, He knows where they have gone and where they have dispersed, then He will bring them back just as He created them in the first place, because He has knowledge of all things. Then Allah tells us of His wisdom in re-creating bodies and bringing about the Hour, as He says: لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۚ أُولَٰئِكَ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ - وَالَّذِينَ سَعَوْا فِي آيَاتِنَا مُعَاجِزِينَ (That He may recompense those who believe and do righteous good deeds. Those, theirs is forgiveness and generous provision. But those who strive against Our Ayat to frustrate them) meaning, those who try to turn others away from the path of Allah and who disbelieve His Messengers, أُولَٰئِكَ لَهُمْ عَذَابٌ مِنْ رِجْزٍ أَلِيمٌ (those, for them will be a severe painful torment.) This means, He will bestow His favor upon the blessed, who are the believers, and will punish the doomed, who are the disbelievers. This is like the Ayah: لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ۚ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ (Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.)(59:20) أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ (Shall We treat those who believe and do righteous good deeds like those who cause mischief on the earth? Or shall We treat those who have Taqwa as the evildoers?)(38:28) وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ (And those who have been given knowledge see that what is revealed to you from your Lord is the truth,) This is another kind of wisdom, following on from the one before, which is that when those who believed in what was revealed to the Messengers see the onset of the Hour and how the righteous and the wicked will be rewarded and punished respectively, which they knew of beforehand in this world from the Books of Allah and which they are now seeing with their own eyes, they will say: لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ ۖ (Indeed, the Messengers of our Lord did come with the truth)(7:43). And it will be said: هَٰذَا مَا وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ (This is what the Most Gracious had promised, and the Messengers spoke truth!)[36:52] لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَىٰ يَوْمِ الْبَعْثِ ۖ فَهَٰذَا يَوْمُ الْبَعْثِ (Indeed you have stayed according to the decree of Allah, until the Day of Resurrection; so this is the Day of Resurrection)(30:56), وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ وَيَهْدِي إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ (And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and that it guides to the path of the Exalted in might, Owner of all praise.) The Exalted in might is the One Who is All-Powerful, Whom none can overwhelm or resist, but He subjugates and controls all things. The Owner of All praise is the One Who, in all His words, deeds, laws and decrees, is deserving of praise, may He be glorified and exalted.

Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord, the All-Knower of the Unseen, it will come to you; not even the weight of a speck of dust or less than that or greater escapes His knowledge in the heavens or in the earth but it is in a Clear Book. (3)That He may recompense those who believe and do righteous good deeds. Those, theirs is forgiveness and generous provision (4)But those who strive against Our Ayat to frustrate them – those, for them will be a severe painful torment (5)And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and that it guides to the path of the Exalted in might, Owner of all praise (6) The Hour will come so that each Person will be rewarded or punished in accordance with His Deeds This is one of three Ayat – there is no fourth – where Allah commands His Messenger ﷺ to swear by His Almighty Lord that the resurrection will surely come, because the stubborn followers of disbelief denied that it would happen. One of these Ayat is in Surah Yunus, where Allah says: وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ (And they ask you to inform them (saying): "Is it true?" Say: "Yes! By my Lord! It is the very truth! and you cannot escape it!")(10:53). The second of these Ayat is this one: وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ (Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord, it will come to you..."). And the third of them appears in Surat At-Taghabun, where Allah says: زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (The disbelievers pretend that they will never be resurrected (for reckoning). Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah")(64:7). And Allah says here: قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ (Say: "Yes, by my Lord, it will come to you...") Then Allah is described in a manner that affirms that: عَالِمِ الْغَيْبِ ۖ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِنْ ذَٰلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُبِينٍ (the All-Knower of the Unseen, not even the weight of a speck of dust or less than that or greater escapes His knowledge in the heavens or in the earth but it is in a Clear Book.) Mujahid and Qatadah said, "Nothing is hidden or concealed from Him." In other words, everything is encompassed by His knowledge, and nothing is hidden from Him. Even though bones may be scattered and disintegrate, He knows where they have gone and where they have dispersed, then He will bring them back just as He created them in the first place, because He has knowledge of all things. Then Allah tells us of His wisdom in re-creating bodies and bringing about the Hour, as He says: لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۚ أُولَٰئِكَ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ - وَالَّذِينَ سَعَوْا فِي آيَاتِنَا مُعَاجِزِينَ (That He may recompense those who believe and do righteous good deeds. Those, theirs is forgiveness and generous provision. But those who strive against Our Ayat to frustrate them) meaning, those who try to turn others away from the path of Allah and who disbelieve His Messengers, أُولَٰئِكَ لَهُمْ عَذَابٌ مِنْ رِجْزٍ أَلِيمٌ (those, for them will be a severe painful torment.) This means, He will bestow His favor upon the blessed, who are the believers, and will punish the doomed, who are the disbelievers. This is like the Ayah: لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ۚ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ (Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.)(59:20) أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ (Shall We treat those who believe and do righteous good deeds like those who cause mischief on the earth? Or shall We treat those who have Taqwa as the evildoers?)(38:28) وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ (And those who have been given knowledge see that what is revealed to you from your Lord is the truth,) This is another kind of wisdom, following on from the one before, which is that when those who believed in what was revealed to the Messengers see the onset of the Hour and how the righteous and the wicked will be rewarded and punished respectively, which they knew of beforehand in this world from the Books of Allah and which they are now seeing with their own eyes, they will say: لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ ۖ (Indeed, the Messengers of our Lord did come with the truth)(7:43). And it will be said: هَٰذَا مَا وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ (This is what the Most Gracious had promised, and the Messengers spoke truth!)[36:52] لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَىٰ يَوْمِ الْبَعْثِ ۖ فَهَٰذَا يَوْمُ الْبَعْثِ (Indeed you have stayed according to the decree of Allah, until the Day of Resurrection; so this is the Day of Resurrection)(30:56), وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ وَيَهْدِي إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ (And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and that it guides to the path of the Exalted in might, Owner of all praise.) The Exalted in might is the One Who is All-Powerful, Whom none can overwhelm or resist, but He subjugates and controls all things. The Owner of All praise is the One Who, in all His words, deeds, laws and decrees, is deserving of praise, may He be glorified and exalted.

Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord, the All-Knower of the Unseen, it will come to you; not even the weight of a speck of dust or less than that or greater escapes His knowledge in the heavens or in the earth but it is in a Clear Book. (3)That He may recompense those who believe and do righteous good deeds. Those, theirs is forgiveness and generous provision (4)But those who strive against Our Ayat to frustrate them – those, for them will be a severe painful torment (5)And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and that it guides to the path of the Exalted in might, Owner of all praise (6) The Hour will come so that each Person will be rewarded or punished in accordance with His Deeds This is one of three Ayat – there is no fourth – where Allah commands His Messenger ﷺ to swear by His Almighty Lord that the resurrection will surely come, because the stubborn followers of disbelief denied that it would happen. One of these Ayat is in Surah Yunus, where Allah says: وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ (And they ask you to inform them (saying): "Is it true?" Say: "Yes! By my Lord! It is the very truth! and you cannot escape it!")(10:53). The second of these Ayat is this one: وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ (Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord, it will come to you..."). And the third of them appears in Surat At-Taghabun, where Allah says: زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (The disbelievers pretend that they will never be resurrected (for reckoning). Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah")(64:7). And Allah says here: قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ (Say: "Yes, by my Lord, it will come to you...") Then Allah is described in a manner that affirms that: عَالِمِ الْغَيْبِ ۖ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِنْ ذَٰلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُبِينٍ (the All-Knower of the Unseen, not even the weight of a speck of dust or less than that or greater escapes His knowledge in the heavens or in the earth but it is in a Clear Book.) Mujahid and Qatadah said, "Nothing is hidden or concealed from Him." In other words, everything is encompassed by His knowledge, and nothing is hidden from Him. Even though bones may be scattered and disintegrate, He knows where they have gone and where they have dispersed, then He will bring them back just as He created them in the first place, because He has knowledge of all things. Then Allah tells us of His wisdom in re-creating bodies and bringing about the Hour, as He says: لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۚ أُولَٰئِكَ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ - وَالَّذِينَ سَعَوْا فِي آيَاتِنَا مُعَاجِزِينَ (That He may recompense those who believe and do righteous good deeds. Those, theirs is forgiveness and generous provision. But those who strive against Our Ayat to frustrate them) meaning, those who try to turn others away from the path of Allah and who disbelieve His Messengers, أُولَٰئِكَ لَهُمْ عَذَابٌ مِنْ رِجْزٍ أَلِيمٌ (those, for them will be a severe painful torment.) This means, He will bestow His favor upon the blessed, who are the believers, and will punish the doomed, who are the disbelievers. This is like the Ayah: لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ۚ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ (Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.)(59:20) أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ (Shall We treat those who believe and do righteous good deeds like those who cause mischief on the earth? Or shall We treat those who have Taqwa as the evildoers?)(38:28) وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ (And those who have been given knowledge see that what is revealed to you from your Lord is the truth,) This is another kind of wisdom, following on from the one before, which is that when those who believed in what was revealed to the Messengers see the onset of the Hour and how the righteous and the wicked will be rewarded and punished respectively, which they knew of beforehand in this world from the Books of Allah and which they are now seeing with their own eyes, they will say: لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ ۖ (Indeed, the Messengers of our Lord did come with the truth)(7:43). And it will be said: هَٰذَا مَا وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ (This is what the Most Gracious had promised, and the Messengers spoke truth!)[36:52] لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَىٰ يَوْمِ الْبَعْثِ ۖ فَهَٰذَا يَوْمُ الْبَعْثِ (Indeed you have stayed according to the decree of Allah, until the Day of Resurrection; so this is the Day of Resurrection)(30:56), وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ وَيَهْدِي إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ (And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and that it guides to the path of the Exalted in might, Owner of all praise.) The Exalted in might is the One Who is All-Powerful, Whom none can overwhelm or resist, but He subjugates and controls all things. The Owner of All praise is the One Who, in all His words, deeds, laws and decrees, is deserving of praise, may He be glorified and exalted.

Those who disbelieve say: "Shall we direct you to a man who will tell you (that) when you have become fully disintegrated into dust with full dispersion, then you will be created (again) anew? (7)Has he invented a lie against Allah, or is there a madness in him? Nay, but those who disbelieve in the Hereafter are (themselves) in a torment, and in far error (8)See they not what is before them and what is behind them, of the heaven and the earth? If We will, We shall sink the earth with them, or cause a piece of the heaven to fall upon them. Verily, in this is a sign for every servant who turns (to Allah) in repentance (9) The Disbelievers' Denial of Life after Death, and the Refutation of Their View Here Allah tells us how the disbelievers and heretics denied that the Hour will come, and mocked the Messenger ﷺ for speaking of it. وَقَالَ الَّذِينَ كَفَرُوا هَلْ نَدُلُّكُمْ عَلَىٰ رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ (Those who disbelieve say: "Shall we direct you to a man who will tell you (that) when you have become fully disintegrated into dust with full dispersion…?") means, when your bodies have disintegrated into the earth and dispersed without a trace, إِنَّكُمْ (then you) means, after this has happened, لَفِي خَلْقٍ جَدِيدٍ (will be created (again) anew) means, you will be restored to life and will receive provision anew. 'By telling us this, he is doing one of two things: either he is deliberately fabricating something and saying that Allah has revealed it to him, or he is not doing it deliberately, but he is deluded as crazy and insane people are.' They said: أَفْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَمْ بِهِ جِنَّةٌ ۗ (Has he invented a lie against Allah, or is there a madness in him?) Allah said, refuting their words: بَلِ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ فِي الْعَذَابِ وَالضَّلَالِ الْبَعِيدِ (Nay, but those who disbelieve in the Hereafter are (themselves) in a torment, and in far error.) meaning, the matter is not as they claim or as they think; on the contrary, Muhammad ﷺ is the one who is telling the truth, and is righteous and wise; he is the one who has brought the truth, and they are the foolish and ignorant liars. فِي الْعَذَابِ (are (themselves) in a torment,) means, their disbelief, which will lead them to the torment of Allah. وَالضَّلَالِ الْبَعِيدِ (and in far error.) far from the truth in this world. Then Allah warns them of His power in the creation of heavens and earth, as He says: أَفَلَمْ يَرَوْا إِلَىٰ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ مِنَ السَّمَاءِ وَالْأَرْضِ ۚ (See they not what is before them and what is behind them, of the heaven and the earth?) meaning, wherever they go, in whatever direction, the heavens are above them and the earth is beneath them. This is like the Ayah: وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (With Hands did We construct the heaven. Verily, We are Able to extend the vastness of space thereof. And We have spread out the earth; how Excellent Spreader (thereof) are We!)(51:47-48) إِنْ نَشَأْ نَخْسِفْ بِهِمُ الْأَرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفًا مِنَ السَّمَاءِ ۚ (If We will, We shall sink the earth with them, or cause a piece of the heaven to fall upon them.) means, 'if We wished, We could do that to them because of their wrongdoing and Our power over them, but We delay it because We are Patient and Forgiving.' Then Allah says: إِنَّ فِي ذَٰلِكَ لَآيَةً لِكُلِّ عَبْدٍ مُنِيبٍ (Verily, in this is a sign for every Munib servant.) Ma'mar narrating from Qatadah, said that Al-Munib means every one who repents. Sufyan narrated from Qatadah, that Al-Munib is the one who turns to Allah. This means that in looking at the creation of the heavens and the earth, there is a sign for every servant who is intelligent and wise and who turns towards Allah. There is a sign of the Allah's ability to recreate bodies and bring about the Resurrection, because the One Who was able to create these heavens – with their vast reaches of space, and this earth, as deep and vast as it is – is able to recreate bodies and revive decayed bones. This is like the Ayat: أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ ۚ بَلَىٰ (Is not He Who created the heavens and the earth, Able to create the like of them? Yes, indeed!)(36:81) لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.)(40:57)

Those who disbelieve say: "Shall we direct you to a man who will tell you (that) when you have become fully disintegrated into dust with full dispersion, then you will be created (again) anew? (7)Has he invented a lie against Allah, or is there a madness in him? Nay, but those who disbelieve in the Hereafter are (themselves) in a torment, and in far error (8)See they not what is before them and what is behind them, of the heaven and the earth? If We will, We shall sink the earth with them, or cause a piece of the heaven to fall upon them. Verily, in this is a sign for every servant who turns (to Allah) in repentance (9) The Disbelievers' Denial of Life after Death, and the Refutation of Their View Here Allah tells us how the disbelievers and heretics denied that the Hour will come, and mocked the Messenger ﷺ for speaking of it. وَقَالَ الَّذِينَ كَفَرُوا هَلْ نَدُلُّكُمْ عَلَىٰ رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ (Those who disbelieve say: "Shall we direct you to a man who will tell you (that) when you have become fully disintegrated into dust with full dispersion…?") means, when your bodies have disintegrated into the earth and dispersed without a trace, إِنَّكُمْ (then you) means, after this has happened, لَفِي خَلْقٍ جَدِيدٍ (will be created (again) anew) means, you will be restored to life and will receive provision anew. 'By telling us this, he is doing one of two things: either he is deliberately fabricating something and saying that Allah has revealed it to him, or he is not doing it deliberately, but he is deluded as crazy and insane people are.' They said: أَفْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَمْ بِهِ جِنَّةٌ ۗ (Has he invented a lie against Allah, or is there a madness in him?) Allah said, refuting their words: بَلِ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ فِي الْعَذَابِ وَالضَّلَالِ الْبَعِيدِ (Nay, but those who disbelieve in the Hereafter are (themselves) in a torment, and in far error.) meaning, the matter is not as they claim or as they think; on the contrary, Muhammad ﷺ is the one who is telling the truth, and is righteous and wise; he is the one who has brought the truth, and they are the foolish and ignorant liars. فِي الْعَذَابِ (are (themselves) in a torment,) means, their disbelief, which will lead them to the torment of Allah. وَالضَّلَالِ الْبَعِيدِ (and in far error.) far from the truth in this world. Then Allah warns them of His power in the creation of heavens and earth, as He says: أَفَلَمْ يَرَوْا إِلَىٰ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ مِنَ السَّمَاءِ وَالْأَرْضِ ۚ (See they not what is before them and what is behind them, of the heaven and the earth?) meaning, wherever they go, in whatever direction, the heavens are above them and the earth is beneath them. This is like the Ayah: وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (With Hands did We construct the heaven. Verily, We are Able to extend the vastness of space thereof. And We have spread out the earth; how Excellent Spreader (thereof) are We!)(51:47-48) إِنْ نَشَأْ نَخْسِفْ بِهِمُ الْأَرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفًا مِنَ السَّمَاءِ ۚ (If We will, We shall sink the earth with them, or cause a piece of the heaven to fall upon them.) means, 'if We wished, We could do that to them because of their wrongdoing and Our power over them, but We delay it because We are Patient and Forgiving.' Then Allah says: إِنَّ فِي ذَٰلِكَ لَآيَةً لِكُلِّ عَبْدٍ مُنِيبٍ (Verily, in this is a sign for every Munib servant.) Ma'mar narrating from Qatadah, said that Al-Munib means every one who repents. Sufyan narrated from Qatadah, that Al-Munib is the one who turns to Allah. This means that in looking at the creation of the heavens and the earth, there is a sign for every servant who is intelligent and wise and who turns towards Allah. There is a sign of the Allah's ability to recreate bodies and bring about the Resurrection, because the One Who was able to create these heavens – with their vast reaches of space, and this earth, as deep and vast as it is – is able to recreate bodies and revive decayed bones. This is like the Ayat: أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ ۚ بَلَىٰ (Is not He Who created the heavens and the earth, Able to create the like of them? Yes, indeed!)(36:81) لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.)(40:57)

Those who disbelieve say: "Shall we direct you to a man who will tell you (that) when you have become fully disintegrated into dust with full dispersion, then you will be created (again) anew? (7)Has he invented a lie against Allah, or is there a madness in him? Nay, but those who disbelieve in the Hereafter are (themselves) in a torment, and in far error (8)See they not what is before them and what is behind them, of the heaven and the earth? If We will, We shall sink the earth with them, or cause a piece of the heaven to fall upon them. Verily, in this is a sign for every servant who turns (to Allah) in repentance (9) The Disbelievers' Denial of Life after Death, and the Refutation of Their View Here Allah tells us how the disbelievers and heretics denied that the Hour will come, and mocked the Messenger ﷺ for speaking of it. وَقَالَ الَّذِينَ كَفَرُوا هَلْ نَدُلُّكُمْ عَلَىٰ رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ (Those who disbelieve say: "Shall we direct you to a man who will tell you (that) when you have become fully disintegrated into dust with full dispersion…?") means, when your bodies have disintegrated into the earth and dispersed without a trace, إِنَّكُمْ (then you) means, after this has happened, لَفِي خَلْقٍ جَدِيدٍ (will be created (again) anew) means, you will be restored to life and will receive provision anew. 'By telling us this, he is doing one of two things: either he is deliberately fabricating something and saying that Allah has revealed it to him, or he is not doing it deliberately, but he is deluded as crazy and insane people are.' They said: أَفْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَمْ بِهِ جِنَّةٌ ۗ (Has he invented a lie against Allah, or is there a madness in him?) Allah said, refuting their words: بَلِ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ فِي الْعَذَابِ وَالضَّلَالِ الْبَعِيدِ (Nay, but those who disbelieve in the Hereafter are (themselves) in a torment, and in far error.) meaning, the matter is not as they claim or as they think; on the contrary, Muhammad ﷺ is the one who is telling the truth, and is righteous and wise; he is the one who has brought the truth, and they are the foolish and ignorant liars. فِي الْعَذَابِ (are (themselves) in a torment,) means, their disbelief, which will lead them to the torment of Allah. وَالضَّلَالِ الْبَعِيدِ (and in far error.) far from the truth in this world. Then Allah warns them of His power in the creation of heavens and earth, as He says: أَفَلَمْ يَرَوْا إِلَىٰ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ مِنَ السَّمَاءِ وَالْأَرْضِ ۚ (See they not what is before them and what is behind them, of the heaven and the earth?) meaning, wherever they go, in whatever direction, the heavens are above them and the earth is beneath them. This is like the Ayah: وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (With Hands did We construct the heaven. Verily, We are Able to extend the vastness of space thereof. And We have spread out the earth; how Excellent Spreader (thereof) are We!)(51:47-48) إِنْ نَشَأْ نَخْسِفْ بِهِمُ الْأَرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفًا مِنَ السَّمَاءِ ۚ (If We will, We shall sink the earth with them, or cause a piece of the heaven to fall upon them.) means, 'if We wished, We could do that to them because of their wrongdoing and Our power over them, but We delay it because We are Patient and Forgiving.' Then Allah says: إِنَّ فِي ذَٰلِكَ لَآيَةً لِكُلِّ عَبْدٍ مُنِيبٍ (Verily, in this is a sign for every Munib servant.) Ma'mar narrating from Qatadah, said that Al-Munib means every one who repents. Sufyan narrated from Qatadah, that Al-Munib is the one who turns to Allah. This means that in looking at the creation of the heavens and the earth, there is a sign for every servant who is intelligent and wise and who turns towards Allah. There is a sign of the Allah's ability to recreate bodies and bring about the Resurrection, because the One Who was able to create these heavens – with their vast reaches of space, and this earth, as deep and vast as it is – is able to recreate bodies and revive decayed bones. This is like the Ayat: أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ ۚ بَلَىٰ (Is not He Who created the heavens and the earth, Able to create the like of them? Yes, indeed!)(36:81) لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.)(40:57)

And indeed We bestowed grace on Dawud from Us (saying): "O you mountains! Glorify with him! And you birds (also)! And We made the iron soft for him. (10)Saying: "Make you perfect coats of mail, and balance well the rings of chain armor [Sard], and work you (men) righteousness. Truly, I am All-Seer of what you do. (11) The Favors which Allah bestowed upon Dawud Here Allah tells us how He blessed His servant and Messenger Dawud (David), peace be upon him, and what He gave him of His great bounty, giving him both prophethood and kingship, and huge numbers of troops. And he blessed him with a mighty voice. Such that when he glorified Allah, the firm, solid, high mountains joined him in glorifying Allah, and the free-roaming birds, who go out in the morning and come back in the evening, stopped for him, and he was able to speak all languages. In the Sahih it is recorded that the Messenger of Allah ﷺ heard the voice of Abu Musa Al-Ash'ari, may Allah be pleased with him, reciting at night, and he stopped and listened to his recitation, then he said: لَقَدْ أُوتِيَ هٰذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُدَ (This man has been given one of the sweet melodious voices of the Prophet Dawud.) Abu 'Uthman An-Nahdi said, "I never heard any cymbal, stringed instrument or chord that was more beautiful than the voice of Abu Musa Al-Ash'ari, may Allah be pleased with him." أَوِّبِي (Glorify) means, glorify Allah. This was the view of Ibn 'Abbas, Mujahid and others. The root of this word [Ta'wib] means to repeat or respond, so the mountains and birds were commanded to repeat after him. وَأَلَنَّا لَهُ الْحَدِيدَ (And We made the iron soft for him.) Al-Hasan Al-Basri, Qatadah, Al-A'mash and others said, "He did not need to heat it in the fire or beat it with a hammer; he could simply twist it in his hands, like a thread." Allah said: أَنِ اعْمَلْ سَابِغَاتٍ (Saying: "Make you perfect coats of mail..."), which means chain mail. Qatadah said, "He was the first person ever to make chain mail; before that, they used to wear plated armor." وَقَدِّرْ فِي السَّرْدِ (and balance well the rings of chain armor [Sard],) This is how Allah taught His Prophet Dawud, peace be upon him, to make coats of mail. Mujahid said concerning the Ayah: وَقَدِّرْ فِي السَّرْدِ (and balance well the rings of chain armor [Sard],) "Do not make the rivets too loose that the rings (of chain mail) will shake, or make them too tight that they will not be able to move at all, but make it just right." 'Ali bin Abi Talhah reported that 'Ibn 'Abbas said, "Sard refers to a ring of iron." Some of them said, "Chain mail is called Masrud if it is held together with rivets." وَاعْمَلُوا صَالِحًا ۖ and work you (men) righteousness. means, with regard to what Allah has given you of blessings. إِنِّي بِمَا تَعْمَلُونَ بَصِيرٌ (Truly, I am All-Seer of what you do.) means, watching you and seeing all that you do and say; nothing of that is hidden at all.

And indeed We bestowed grace on Dawud from Us (saying): "O you mountains! Glorify with him! And you birds (also)! And We made the iron soft for him. (10)Saying: "Make you perfect coats of mail, and balance well the rings of chain armor [Sard], and work you (men) righteousness. Truly, I am All-Seer of what you do. (11) The Favors which Allah bestowed upon Dawud Here Allah tells us how He blessed His servant and Messenger Dawud (David), peace be upon him, and what He gave him of His great bounty, giving him both prophethood and kingship, and huge numbers of troops. And he blessed him with a mighty voice. Such that when he glorified Allah, the firm, solid, high mountains joined him in glorifying Allah, and the free-roaming birds, who go out in the morning and come back in the evening, stopped for him, and he was able to speak all languages. In the Sahih it is recorded that the Messenger of Allah ﷺ heard the voice of Abu Musa Al-Ash'ari, may Allah be pleased with him, reciting at night, and he stopped and listened to his recitation, then he said: لَقَدْ أُوتِيَ هٰذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُدَ (This man has been given one of the sweet melodious voices of the Prophet Dawud.) Abu 'Uthman An-Nahdi said, "I never heard any cymbal, stringed instrument or chord that was more beautiful than the voice of Abu Musa Al-Ash'ari, may Allah be pleased with him." أَوِّبِي (Glorify) means, glorify Allah. This was the view of Ibn 'Abbas, Mujahid and others. The root of this word [Ta'wib] means to repeat or respond, so the mountains and birds were commanded to repeat after him. وَأَلَنَّا لَهُ الْحَدِيدَ (And We made the iron soft for him.) Al-Hasan Al-Basri, Qatadah, Al-A'mash and others said, "He did not need to heat it in the fire or beat it with a hammer; he could simply twist it in his hands, like a thread." Allah said: أَنِ اعْمَلْ سَابِغَاتٍ (Saying: "Make you perfect coats of mail..."), which means chain mail. Qatadah said, "He was the first person ever to make chain mail; before that, they used to wear plated armor." وَقَدِّرْ فِي السَّرْدِ (and balance well the rings of chain armor [Sard],) This is how Allah taught His Prophet Dawud, peace be upon him, to make coats of mail. Mujahid said concerning the Ayah: وَقَدِّرْ فِي السَّرْدِ (and balance well the rings of chain armor [Sard],) "Do not make the rivets too loose that the rings (of chain mail) will shake, or make them too tight that they will not be able to move at all, but make it just right." 'Ali bin Abi Talhah reported that 'Ibn 'Abbas said, "Sard refers to a ring of iron." Some of them said, "Chain mail is called Masrud if it is held together with rivets." وَاعْمَلُوا صَالِحًا ۖ and work you (men) righteousness. means, with regard to what Allah has given you of blessings. إِنِّي بِمَا تَعْمَلُونَ بَصِيرٌ (Truly, I am All-Seer of what you do.) means, watching you and seeing all that you do and say; nothing of that is hidden at all.

And to Sulayman (We subjected) the wind, its morning was a month's (journey), and its afternoon was a month's (journey). And We caused a fount of Qitr to flow for him, and there were Jinn that worked in front of him, by the leave of his Lord. And whosoever of them turned aside from Our command, We shall cause him to taste of the torment of the blazing Fire (12)They worked for him as he desired on Maharib, Tamathil, large basins like Jawab and Qudur Rasiyat. "Work you, O family of Dawud, with thanks!" But few of My servants are grateful (13) The Favors which Allah bestowed upon Sulayman Having mentioned the blessings with which He favored Dawud, Allah follows this by mentioning what He gave to Dawud's son Sulayman (Solomon), may peace be upon them both. He subjugated the wind to him, so that it would carry his carpet one way for a month, then back again the next month. Al-Hasan Al-Basri said, "He set out from Damascus in the morning, landed in Istakhar where he ate a meal, then flew on from Istakhar and spent the night in Kabil." Between Damascus and Istakhar is an entire month's travel for a swift rider, and between Istakhar and Kabul is an entire month's travel for a swift rider. وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ ۖ (And We caused a fount Qitr to flow for him,) Ibn 'Abbas, may Allah be plased with him, Mujahid, 'Ikrimah, 'Ata' Al-Khurasani, Qatadah, As-Suddi, Malik from Zayd bin Aslam, 'Abdur-Rahman bin Zayd bin Aslam and others said, "Qitr means copper." Qatadah said, "It was in Yemen." Allah brought forth all the things that people make for Sulayman, peace be upon him. وَمِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ ۖ (and there were Jinn that worked in front of him, by the leave of his Lord.) means, 'We subjugated the Jinn to work in front of him,' by the permission of his Lord, i.e., by Allah's decree and subjugation, they built whatever constructions he wanted, and did other work as well. وَمَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا (And whosoever of them turned aside from Our command,) means, whoever among them tried to rebel and disobey, نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ (We shall cause him to taste of the torment of the blazing Fire.) which means, burning. يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ (They worked for him as he desired on Maharib, Tamathil,) Maharib refers to beautiful structures, the best and innermost part of a dwelling. Ibn Zayd said, "This means dwellings." With regard to "Tamathil," 'Atiyah Al-'Awfi, Ad-Dahhak and As-Suddi said that Tamathil means pictures. وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ (large basins like Jawab and Qudur Rasiyat.) Jawab, the plural form of Jabiyah, refers to cisterns or tanks in which water is held, and Qudur Rasiyat are cauldrons that stay in one place and are not moved around because of their great size. This was the view of Mujahid, Ad-Dahhak and others. اعْمَلُوا آلَ دَاوُودَ شُكْرًا ۚ (Work you, O family of Dawud, with thanks!) means, 'We said to them: Work with thanks for the blessings that We have bestowed upon you in this world and the Hereafter.' This indicates that thanks may be expressed by actions as much as by words and intentions. Abu 'Abdur-Rahman Al-Hubuli said, "Prayer is thanks, fasting is thanks, every good deed that you do for the sake of Allah is thanks, and the best of thanks is praise." This was recorded by Ibn Jarir. In the Two Sahihs, it is reported that the Messenger of Allah ﷺ said: إِنَّ أَحَبَّ الصَّلَاةِ إِلَى اللهِ تَعَالَىٰ صَلَاةُ دَاوُدَ، كَانَ يَنَامُ نِصْفَ اللَّيْلِ، وَيَقُومُ ثُلُثَهُ، وَيَنَامُ سُدُسَهُ، وَأَحَبَّ الصِّيَامِ إِلَى اللهِ تَعَالَىٰ صِيَامُ دَاوُدَ، كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا، وَلَا يَفِرُّ إِذَا لَاقَى (The most beloved of prayer to Allah is the prayer of Dawud. He used to sleep for half the night, stand in prayer for a third of it and sleep for a sixth of it. The most beloved of fasting to Allah is the fasting of Dawud. He used to fast for a day then not fast for a day, and he never fled the battlefield.) Ibn Abi Hatim narrated that Fudayl said concerning the Ayah: اعْمَلُوا آلَ دَاوُودَ شُكْرًا ۚ (Work you, O family of Dawud, with thanks!) Dawud said, "O Lord! How can I thank you when thanks itself is a blessing from You?" He said: "Now you have truly given thanks to Me, for you have realized that it is a blessing from Me." وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ But few of My servants are grateful. This is a reflection of reality.

And to Sulayman (We subjected) the wind, its morning was a month's (journey), and its afternoon was a month's (journey). And We caused a fount of Qitr to flow for him, and there were Jinn that worked in front of him, by the leave of his Lord. And whosoever of them turned aside from Our command, We shall cause him to taste of the torment of the blazing Fire (12)They worked for him as he desired on Maharib, Tamathil, large basins like Jawab and Qudur Rasiyat. "Work you, O family of Dawud, with thanks!" But few of My servants are grateful (13) The Favors which Allah bestowed upon Sulayman Having mentioned the blessings with which He favored Dawud, Allah follows this by mentioning what He gave to Dawud's son Sulayman (Solomon), may peace be upon them both. He subjugated the wind to him, so that it would carry his carpet one way for a month, then back again the next month. Al-Hasan Al-Basri said, "He set out from Damascus in the morning, landed in Istakhar where he ate a meal, then flew on from Istakhar and spent the night in Kabil." Between Damascus and Istakhar is an entire month's travel for a swift rider, and between Istakhar and Kabul is an entire month's travel for a swift rider. وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ ۖ (And We caused a fount Qitr to flow for him,) Ibn 'Abbas, may Allah be plased with him, Mujahid, 'Ikrimah, 'Ata' Al-Khurasani, Qatadah, As-Suddi, Malik from Zayd bin Aslam, 'Abdur-Rahman bin Zayd bin Aslam and others said, "Qitr means copper." Qatadah said, "It was in Yemen." Allah brought forth all the things that people make for Sulayman, peace be upon him. وَمِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ ۖ (and there were Jinn that worked in front of him, by the leave of his Lord.) means, 'We subjugated the Jinn to work in front of him,' by the permission of his Lord, i.e., by Allah's decree and subjugation, they built whatever constructions he wanted, and did other work as well. وَمَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا (And whosoever of them turned aside from Our command,) means, whoever among them tried to rebel and disobey, نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ (We shall cause him to taste of the torment of the blazing Fire.) which means, burning. يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ (They worked for him as he desired on Maharib, Tamathil,) Maharib refers to beautiful structures, the best and innermost part of a dwelling. Ibn Zayd said, "This means dwellings." With regard to "Tamathil," 'Atiyah Al-'Awfi, Ad-Dahhak and As-Suddi said that Tamathil means pictures. وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ (large basins like Jawab and Qudur Rasiyat.) Jawab, the plural form of Jabiyah, refers to cisterns or tanks in which water is held, and Qudur Rasiyat are cauldrons that stay in one place and are not moved around because of their great size. This was the view of Mujahid, Ad-Dahhak and others. اعْمَلُوا آلَ دَاوُودَ شُكْرًا ۚ (Work you, O family of Dawud, with thanks!) means, 'We said to them: Work with thanks for the blessings that We have bestowed upon you in this world and the Hereafter.' This indicates that thanks may be expressed by actions as much as by words and intentions. Abu 'Abdur-Rahman Al-Hubuli said, "Prayer is thanks, fasting is thanks, every good deed that you do for the sake of Allah is thanks, and the best of thanks is praise." This was recorded by Ibn Jarir. In the Two Sahihs, it is reported that the Messenger of Allah ﷺ said: إِنَّ أَحَبَّ الصَّلَاةِ إِلَى اللهِ تَعَالَىٰ صَلَاةُ دَاوُدَ، كَانَ يَنَامُ نِصْفَ اللَّيْلِ، وَيَقُومُ ثُلُثَهُ، وَيَنَامُ سُدُسَهُ، وَأَحَبَّ الصِّيَامِ إِلَى اللهِ تَعَالَىٰ صِيَامُ دَاوُدَ، كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا، وَلَا يَفِرُّ إِذَا لَاقَى (The most beloved of prayer to Allah is the prayer of Dawud. He used to sleep for half the night, stand in prayer for a third of it and sleep for a sixth of it. The most beloved of fasting to Allah is the fasting of Dawud. He used to fast for a day then not fast for a day, and he never fled the battlefield.) Ibn Abi Hatim narrated that Fudayl said concerning the Ayah: اعْمَلُوا آلَ دَاوُودَ شُكْرًا ۚ (Work you, O family of Dawud, with thanks!) Dawud said, "O Lord! How can I thank you when thanks itself is a blessing from You?" He said: "Now you have truly given thanks to Me, for you have realized that it is a blessing from Me." وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ But few of My servants are grateful. This is a reflection of reality.

Then when We decreed death for him, nothing informed them (Jinn) of his death except a little worm of the earth which kept (slowly) gnawing away at his stick. So when he fell down, the Jinn saw clearly that if they had known the Unseen, they would not have stayed in the humiliating torment (14) The Death of Sulayman Allah tells us how Sulayman, peace be upon him, died and how Allah concealed his death from the Jinn who were subjugated to him to do hard labor. He remained leaning on his stick, which was his staff, as Ibn 'Abbas may Allah be pleased with him, Mujahid, Al-Hasan, Qatadah and others said. He stayed like that for a long time, nearly a year. When a creature of the earth, which was a kind of worm, ate through the stick, it became weak and fell to the ground. Then it became apparent that he had died a long time before. It also became clear to Jinn and men alike that the Jinn do not know the Unseen as they (the Jinn) used to imagine and tried to deceive people. This is what Allah says: مَا دَلَّهُمْ عَلَىٰ مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ ۖ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ (nothing informed them (Jinn) of his death except a little worm of the earth which kept (slowly) gnawing away at his stick. So when he fell down, the Jinn saw clearly that if they had known the Unseen, they would not have stayed in the humiliating torment.) meaning, it became clear to the people that they (the Jinn) were lying.

Indeed there was for Saba' a sign in their dwelling place – two gardens on the right and on the left; (and it was said to them:) "Eat of the provision of your Lord, and be grateful to Him." A fair land and an Oft-Forgiving Lord (15)But they turned away, so We sent against them flood released from the dam, and We converted their two gardens into gardens producing bitter bad fruit, and Athl, and some few lote trees (16)Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful (disbelievers)(17) The Disbelief of Saba' (Sheba) and Their Punishment Saba' refers to the kings and people of the Yemen. At-Tababa'ah (Tubba')[surname of the ancient kings of Yemen] were part of them, and Bilqis, the queen who met Sulayman, peace be upon him, was also one of them. They lived a life of enviable luxury in their land with plentiful provision, crops and fruits. Allah sent them messengers telling them to eat of His provision and give thanks to Him by worshipping Him alone, and they followed that for as long as Allah willed, then they turned away from that which they had been commanded to do. So they were punished with a flood which scattered them throughout the lands around Saba' in all directions, as we will see in detail below, if Allah wills. In Him we put our trust. Ibn Jarir recorded that Farwah bin Musayk Al-Ghutayfi, may Allah be pleased with him, said, "A man said, 'O Messenger of Allah! Tell me about Saba' – what was it, a land or a woman?' He ﷺ said: لَيْسَ بِأَرْضٍ وَلَا امْرَأَةٍ، وَلَكِنَّهُ رَجُلٌ وُلِدَ لَهُ عَشَرَةٌ مِنَ الْوَلَدِ، فَتَيَامَنَ سِتَّةٌ وَتَشَاءَمَ أَرْبَعَةٌ، فَأَمَّا الَّذِينَ تَشَاءَمُوا: فَلَخْمٌ وَجُذَامٌ وَعَامِلَةُ وَغَسَّانُ، وَأَمَّا الَّذِينَ تَيَامَنُوا: فَكِنْدَةُ وَالْأَشْعَرِيُّونَ وَالْأَزْدُ وَمَذْحِجٌ وَحِمْيَرُ وَأَنْمَارُ (It was neither a land nor a woman. It was a man who had ten children, six of whom went Yemen and four of whom went Ash-Sham. Those who went Ash-Sham were Lakhm, Judham, 'Amilah and Ghassan. Those who went south were Kindah, Al-Ash'ariyyun, Al-Azd, Madhhij, Himyar and Anmar.) A man asked, 'Who are Anmar?' He ﷺ said: الَّذِينَ مِنْهُمْ خَثْعَمُ وَبَجِيلَةُ (Those among whom are Khath'am and Bajilah.)" This was recorded by At-Tirmidhi in his Jami' [Sunan] in more detail than this; then he said, "This is a Hasan Gharib Hadith." The genealogists – including Muhammad bin Ishaq – said, "The name of Saba' was 'Abd Shams bin Yashjub bin Ya'rub bin Qahtan; he was called Saba' because he was the first Arab tribe to disperse. He was also known as Ar-Ra'ish, because he was the first one to take booty in war and give it to his people, so he was called Ar-Ra'ish; because the Arabs call wealth Rish or Riyash. They differ over Qahtan, about whom there were three views. (The first) he descended from the line of Iram bin Sam bin Nuh, then there were three different views over how he descended from him. (The second) was that he was descended from 'Abir, another name for Hud, peace be upon him, then there were also three different views over exactly how he descended from him. (The third) was that he was descended from Isma'il bin Ibrahim Al-Khalil, peace be upon him, then there were also three different views over exactly how he descended from him. This was discussed in full detail by Imam Al-Hafiz Abu 'Umar bin 'Abdul-Barr An-Namari, may Allah have mercy on him, in his book Al-Musamma Al-Inbah 'Ala Dhikr Usul Al-Qaba'il Ar-Ruwat. The meaning of the Prophet's words, كَانَ رَجُلًا مِنَ الْعَرَبِ (He was a man among the Arabs.) means that he was one of the original Arabs, who were before Ibrahim, peace be upon him, and were descendants of Sam bin Nuh (Shem, the son of Noah). According to the third view mentioned above, he descended from Ibrahim, peace be upon him, but this was not a well-known view among them. And Allah knows best. But in Sahih Al-Bukhari, it is reported that the Messenger of Allah ﷺ passed by a group of people from (the tribe of) Aslam who were practicing archery, and he said, ارْمُوا بَنِي إِسْمَاعِيلَ فَإِنَّ أَبَاكُمْ كَانَ رَامِيًا (Shoot, O sons of Isma'il, for your father was an archer.) Aslam was a tribe of the Ansar, and the Ansar – both Aws and Khazraj – were from Ghassan, from the Arabs of Yemen from Saba', who settled in Yathrib when Saba' was scattered throughout the land when Allah sent against them the flood released from the dam. A group of them also settled in Syria, and they were called Ghassan for the name of the water beside which they camped – it was said that it was in the Yemen, or that it was near Al-Mushallal, as Hassan bin Thabit, may Allah be pleased with him, said in one of his poems. The meaning of his words: "If you ask, then we are the community of the noble descendants, our lineage is Al-Azd and our water is Ghassan." وُلِدَ لَهُ عَشْرَةٌ مِنَ الْعَرَبِ (He had ten sons among the Arabs.) means that these ten were of his lineage, and that the origins of the Arab tribes of the Yemen go back to him, not that they were his sons born of his loins. There may have been two or three generations between him and some of them, or more or less, as is explained in detail in the books of genealogy. The meaning of the words, فَتَيَامَنَ مِنْهُمْ سِتَّةٌ وَتَشَاءَمَ مِنْهُمْ أَرْبَعَةٌ (Six of whom went south and four of whom went north.) is that after Allah sent against them the flood released from the dam, some of them stayed in their homeland, whilst others left to go elsewhere. The Dam of Ma'arib and the Flood The story of the dam is about the water which used to come to them from between two mountains, combined with the floods from rainfall and their valleys. Their ancient kings built a huge, strong dam and the water reached a high level between these two mountains. Then they planted trees and got the best fruits that could ever be harvested, plentiful and beautiful. A number of the Salaf, including Qatadah, mentioned that a woman could walk beneath the trees, carrying a basket or vessel – such as is used for gathering fruit – on her head. And that the fruit would fall from the trees and fill the basket without any need for her to make the effort to pick the fruit, because it was so plentiful and ripe. This was the dam of Ma'arib, a land between which and San'a' was a journey of three days. Others said that in their land there were no flies, mosquitoes or fleas, or any kind of vermin. This was because the weather was good and the people were healthy, and Allah took care of them so that they would single out and worship Him alone, as He says: لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ ۖ (Indeed there was for Saba' (Sheba) a sign in their dwelling place) Then He explains this by saying: جَنَّتَانِ عَنْ يَمِينٍ وَشِمَالٍ ۖ (two gardens on the right and on the left;) meaning, the two sides where the mountains were, and their land was in between them. كُلُوا مِنْ رِزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ ۚ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ ((and it was said to them: ) "Eat of the provision of your Lord, and be grateful to Him." A fair land and an Oft-Forgiving Lord!) means, 'He would forgive you if you continue to worship Him alone.' فَأَعْرَضُوا (But they turned away,) means, from worshipping Allah alone and from giving thanks to Him for the blessings that He had bestowed upon them, and they started to worship the sun instead of Allah, as the hoopoe told Sulayman, peace be upon him: وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ - إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ - وَجَدْتُهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ ("I have come to you from Saba' (Sheba) with true news. I found a woman ruling over them, she has been given all things, and she has a great throne. I found her and her people worshipping the sun instead of Allah, and Shaytan has made their deeds fair seeming to them, and has barred them from the way, so they have no guidance.")(27:22-24) فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ (so We sent against them flood released from the dam,) Some, including Ibn 'Abbas, Wahb bin Munabbih, Qatadah and Ad-Dahhak said that when Allah wanted to punish them by sending the flood upon them, he sent beasts from the earth to the dam, large rats, which made a hole in it. Wahb bin Munabbih said, "They found it written in their Scriptures that the dam would be destroyed because of these large rats. So they brought cats for a while, but when the decree came to pass, the rats overran the cats and went into the dam, making a hole in it, and it collapsed." Qatadah and others said, "The large rat is the desert rat. They gnawed at the bottom of the dam until it became weak, then the time of the floods came and the waters hit the structure and it collapsed. The waters rushed through the bottom of the valley and destroyed everything in their path – buildings, trees, etc." As the water drained from the trees that were on the mountains, to the right and the left, those trees dried up and were destroyed. Those beautiful, fruit-bearing trees were replaced with something altogether different, as Allah says: وَبَدَّلْنَاهُمْ بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ (and We converted their two gardens into gardens producing bitter bad fruit (ukul khamt),) Ibn 'Abbas, Mujahid, 'Ikrimah, 'Ata' Al-Khurasani, Qatadah and As-Suddi said, "It refers to Arak (Zingiber officinale) and bitter bad fruit." وَأَثْلٍ (and Athl,) Al-Awfi and Ibn Abbas said that this means tamarisk. Others said that it means a tree that resembles a tamarisk, and it was said that it was the gum acacia or mimosa. And Allah knows best. وَشَيْءٍ مِنْ سِدْرٍ قَلِيلٍ and some few lote trees. Because the lote trees were the best of the trees with which the garden was replaced, there were only a few of them. وَشَيْءٍ مِنْ سِدْرٍ قَلِيلٍ and some few lote trees. This is what happened to those two gardens after they had been so fruitful and productive, offering beautiful scenes, deep shade and flowing rivers: they were replaced with thorny trees, tamarisks and lote trees with huge thorns and little fruit. This was because of their disbelief and their sin of associating others with Allah, and because they denied the truth and turned towards falsehood. Allah said: ذَٰلِكَ جَزَيْنَاهُمْ بِمَا كَفَرُوا ۖ وَهَلْ نُجَازِي إِلَّا الْكَفُورَ (Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful.) meaning, 'We punished them for their disbelief.' Mujahid said, "He does not punish anyone except the disbelievers." Al-Hasan Al-Basri said, "Allah the Almighty has spoken the truth: no one will be punished in a manner that befits the sin except the ungrateful disbelievers."

Indeed there was for Saba' a sign in their dwelling place – two gardens on the right and on the left; (and it was said to them:) "Eat of the provision of your Lord, and be grateful to Him." A fair land and an Oft-Forgiving Lord (15)But they turned away, so We sent against them flood released from the dam, and We converted their two gardens into gardens producing bitter bad fruit, and Athl, and some few lote trees (16)Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful (disbelievers)(17) The Disbelief of Saba' (Sheba) and Their Punishment Saba' refers to the kings and people of the Yemen. At-Tababa'ah (Tubba')[surname of the ancient kings of Yemen] were part of them, and Bilqis, the queen who met Sulayman, peace be upon him, was also one of them. They lived a life of enviable luxury in their land with plentiful provision, crops and fruits. Allah sent them messengers telling them to eat of His provision and give thanks to Him by worshipping Him alone, and they followed that for as long as Allah willed, then they turned away from that which they had been commanded to do. So they were punished with a flood which scattered them throughout the lands around Saba' in all directions, as we will see in detail below, if Allah wills. In Him we put our trust. Ibn Jarir recorded that Farwah bin Musayk Al-Ghutayfi, may Allah be pleased with him, said, "A man said, 'O Messenger of Allah! Tell me about Saba' – what was it, a land or a woman?' He ﷺ said: لَيْسَ بِأَرْضٍ وَلَا امْرَأَةٍ، وَلَكِنَّهُ رَجُلٌ وُلِدَ لَهُ عَشَرَةٌ مِنَ الْوَلَدِ، فَتَيَامَنَ سِتَّةٌ وَتَشَاءَمَ أَرْبَعَةٌ، فَأَمَّا الَّذِينَ تَشَاءَمُوا: فَلَخْمٌ وَجُذَامٌ وَعَامِلَةُ وَغَسَّانُ، وَأَمَّا الَّذِينَ تَيَامَنُوا: فَكِنْدَةُ وَالْأَشْعَرِيُّونَ وَالْأَزْدُ وَمَذْحِجٌ وَحِمْيَرُ وَأَنْمَارُ (It was neither a land nor a woman. It was a man who had ten children, six of whom went Yemen and four of whom went Ash-Sham. Those who went Ash-Sham were Lakhm, Judham, 'Amilah and Ghassan. Those who went south were Kindah, Al-Ash'ariyyun, Al-Azd, Madhhij, Himyar and Anmar.) A man asked, 'Who are Anmar?' He ﷺ said: الَّذِينَ مِنْهُمْ خَثْعَمُ وَبَجِيلَةُ (Those among whom are Khath'am and Bajilah.)" This was recorded by At-Tirmidhi in his Jami' [Sunan] in more detail than this; then he said, "This is a Hasan Gharib Hadith." The genealogists – including Muhammad bin Ishaq – said, "The name of Saba' was 'Abd Shams bin Yashjub bin Ya'rub bin Qahtan; he was called Saba' because he was the first Arab tribe to disperse. He was also known as Ar-Ra'ish, because he was the first one to take booty in war and give it to his people, so he was called Ar-Ra'ish; because the Arabs call wealth Rish or Riyash. They differ over Qahtan, about whom there were three views. (The first) he descended from the line of Iram bin Sam bin Nuh, then there were three different views over how he descended from him. (The second) was that he was descended from 'Abir, another name for Hud, peace be upon him, then there were also three different views over exactly how he descended from him. (The third) was that he was descended from Isma'il bin Ibrahim Al-Khalil, peace be upon him, then there were also three different views over exactly how he descended from him. This was discussed in full detail by Imam Al-Hafiz Abu 'Umar bin 'Abdul-Barr An-Namari, may Allah have mercy on him, in his book Al-Musamma Al-Inbah 'Ala Dhikr Usul Al-Qaba'il Ar-Ruwat. The meaning of the Prophet's words, كَانَ رَجُلًا مِنَ الْعَرَبِ (He was a man among the Arabs.) means that he was one of the original Arabs, who were before Ibrahim, peace be upon him, and were descendants of Sam bin Nuh (Shem, the son of Noah). According to the third view mentioned above, he descended from Ibrahim, peace be upon him, but this was not a well-known view among them. And Allah knows best. But in Sahih Al-Bukhari, it is reported that the Messenger of Allah ﷺ passed by a group of people from (the tribe of) Aslam who were practicing archery, and he said, ارْمُوا بَنِي إِسْمَاعِيلَ فَإِنَّ أَبَاكُمْ كَانَ رَامِيًا (Shoot, O sons of Isma'il, for your father was an archer.) Aslam was a tribe of the Ansar, and the Ansar – both Aws and Khazraj – were from Ghassan, from the Arabs of Yemen from Saba', who settled in Yathrib when Saba' was scattered throughout the land when Allah sent against them the flood released from the dam. A group of them also settled in Syria, and they were called Ghassan for the name of the water beside which they camped – it was said that it was in the Yemen, or that it was near Al-Mushallal, as Hassan bin Thabit, may Allah be pleased with him, said in one of his poems. The meaning of his words: "If you ask, then we are the community of the noble descendants, our lineage is Al-Azd and our water is Ghassan." وُلِدَ لَهُ عَشْرَةٌ مِنَ الْعَرَبِ (He had ten sons among the Arabs.) means that these ten were of his lineage, and that the origins of the Arab tribes of the Yemen go back to him, not that they were his sons born of his loins. There may have been two or three generations between him and some of them, or more or less, as is explained in detail in the books of genealogy. The meaning of the words, فَتَيَامَنَ مِنْهُمْ سِتَّةٌ وَتَشَاءَمَ مِنْهُمْ أَرْبَعَةٌ (Six of whom went south and four of whom went north.) is that after Allah sent against them the flood released from the dam, some of them stayed in their homeland, whilst others left to go elsewhere. The Dam of Ma'arib and the Flood The story of the dam is about the water which used to come to them from between two mountains, combined with the floods from rainfall and their valleys. Their ancient kings built a huge, strong dam and the water reached a high level between these two mountains. Then they planted trees and got the best fruits that could ever be harvested, plentiful and beautiful. A number of the Salaf, including Qatadah, mentioned that a woman could walk beneath the trees, carrying a basket or vessel – such as is used for gathering fruit – on her head. And that the fruit would fall from the trees and fill the basket without any need for her to make the effort to pick the fruit, because it was so plentiful and ripe. This was the dam of Ma'arib, a land between which and San'a' was a journey of three days. Others said that in their land there were no flies, mosquitoes or fleas, or any kind of vermin. This was because the weather was good and the people were healthy, and Allah took care of them so that they would single out and worship Him alone, as He says: لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ ۖ (Indeed there was for Saba' (Sheba) a sign in their dwelling place) Then He explains this by saying: جَنَّتَانِ عَنْ يَمِينٍ وَشِمَالٍ ۖ (two gardens on the right and on the left;) meaning, the two sides where the mountains were, and their land was in between them. كُلُوا مِنْ رِزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ ۚ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ ((and it was said to them: ) "Eat of the provision of your Lord, and be grateful to Him." A fair land and an Oft-Forgiving Lord!) means, 'He would forgive you if you continue to worship Him alone.' فَأَعْرَضُوا (But they turned away,) means, from worshipping Allah alone and from giving thanks to Him for the blessings that He had bestowed upon them, and they started to worship the sun instead of Allah, as the hoopoe told Sulayman, peace be upon him: وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ - إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ - وَجَدْتُهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ ("I have come to you from Saba' (Sheba) with true news. I found a woman ruling over them, she has been given all things, and she has a great throne. I found her and her people worshipping the sun instead of Allah, and Shaytan has made their deeds fair seeming to them, and has barred them from the way, so they have no guidance.")(27:22-24) فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ (so We sent against them flood released from the dam,) Some, including Ibn 'Abbas, Wahb bin Munabbih, Qatadah and Ad-Dahhak said that when Allah wanted to punish them by sending the flood upon them, he sent beasts from the earth to the dam, large rats, which made a hole in it. Wahb bin Munabbih said, "They found it written in their Scriptures that the dam would be destroyed because of these large rats. So they brought cats for a while, but when the decree came to pass, the rats overran the cats and went into the dam, making a hole in it, and it collapsed." Qatadah and others said, "The large rat is the desert rat. They gnawed at the bottom of the dam until it became weak, then the time of the floods came and the waters hit the structure and it collapsed. The waters rushed through the bottom of the valley and destroyed everything in their path – buildings, trees, etc." As the water drained from the trees that were on the mountains, to the right and the left, those trees dried up and were destroyed. Those beautiful, fruit-bearing trees were replaced with something altogether different, as Allah says: وَبَدَّلْنَاهُمْ بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ (and We converted their two gardens into gardens producing bitter bad fruit (ukul khamt),) Ibn 'Abbas, Mujahid, 'Ikrimah, 'Ata' Al-Khurasani, Qatadah and As-Suddi said, "It refers to Arak (Zingiber officinale) and bitter bad fruit." وَأَثْلٍ (and Athl,) Al-Awfi and Ibn Abbas said that this means tamarisk. Others said that it means a tree that resembles a tamarisk, and it was said that it was the gum acacia or mimosa. And Allah knows best. وَشَيْءٍ مِنْ سِدْرٍ قَلِيلٍ and some few lote trees. Because the lote trees were the best of the trees with which the garden was replaced, there were only a few of them. وَشَيْءٍ مِنْ سِدْرٍ قَلِيلٍ and some few lote trees. This is what happened to those two gardens after they had been so fruitful and productive, offering beautiful scenes, deep shade and flowing rivers: they were replaced with thorny trees, tamarisks and lote trees with huge thorns and little fruit. This was because of their disbelief and their sin of associating others with Allah, and because they denied the truth and turned towards falsehood. Allah said: ذَٰلِكَ جَزَيْنَاهُمْ بِمَا كَفَرُوا ۖ وَهَلْ نُجَازِي إِلَّا الْكَفُورَ (Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful.) meaning, 'We punished them for their disbelief.' Mujahid said, "He does not punish anyone except the disbelievers." Al-Hasan Al-Basri said, "Allah the Almighty has spoken the truth: no one will be punished in a manner that befits the sin except the ungrateful disbelievers."

Indeed there was for Saba' a sign in their dwelling place – two gardens on the right and on the left; (and it was said to them:) "Eat of the provision of your Lord, and be grateful to Him." A fair land and an Oft-Forgiving Lord (15)But they turned away, so We sent against them flood released from the dam, and We converted their two gardens into gardens producing bitter bad fruit, and Athl, and some few lote trees (16)Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful (disbelievers)(17) The Disbelief of Saba' (Sheba) and Their Punishment Saba' refers to the kings and people of the Yemen. At-Tababa'ah (Tubba')[surname of the ancient kings of Yemen] were part of them, and Bilqis, the queen who met Sulayman, peace be upon him, was also one of them. They lived a life of enviable luxury in their land with plentiful provision, crops and fruits. Allah sent them messengers telling them to eat of His provision and give thanks to Him by worshipping Him alone, and they followed that for as long as Allah willed, then they turned away from that which they had been commanded to do. So they were punished with a flood which scattered them throughout the lands around Saba' in all directions, as we will see in detail below, if Allah wills. In Him we put our trust. Ibn Jarir recorded that Farwah bin Musayk Al-Ghutayfi, may Allah be pleased with him, said, "A man said, 'O Messenger of Allah! Tell me about Saba' – what was it, a land or a woman?' He ﷺ said: لَيْسَ بِأَرْضٍ وَلَا امْرَأَةٍ، وَلَكِنَّهُ رَجُلٌ وُلِدَ لَهُ عَشَرَةٌ مِنَ الْوَلَدِ، فَتَيَامَنَ سِتَّةٌ وَتَشَاءَمَ أَرْبَعَةٌ، فَأَمَّا الَّذِينَ تَشَاءَمُوا: فَلَخْمٌ وَجُذَامٌ وَعَامِلَةُ وَغَسَّانُ، وَأَمَّا الَّذِينَ تَيَامَنُوا: فَكِنْدَةُ وَالْأَشْعَرِيُّونَ وَالْأَزْدُ وَمَذْحِجٌ وَحِمْيَرُ وَأَنْمَارُ (It was neither a land nor a woman. It was a man who had ten children, six of whom went Yemen and four of whom went Ash-Sham. Those who went Ash-Sham were Lakhm, Judham, 'Amilah and Ghassan. Those who went south were Kindah, Al-Ash'ariyyun, Al-Azd, Madhhij, Himyar and Anmar.) A man asked, 'Who are Anmar?' He ﷺ said: الَّذِينَ مِنْهُمْ خَثْعَمُ وَبَجِيلَةُ (Those among whom are Khath'am and Bajilah.)" This was recorded by At-Tirmidhi in his Jami' [Sunan] in more detail than this; then he said, "This is a Hasan Gharib Hadith." The genealogists – including Muhammad bin Ishaq – said, "The name of Saba' was 'Abd Shams bin Yashjub bin Ya'rub bin Qahtan; he was called Saba' because he was the first Arab tribe to disperse. He was also known as Ar-Ra'ish, because he was the first one to take booty in war and give it to his people, so he was called Ar-Ra'ish; because the Arabs call wealth Rish or Riyash. They differ over Qahtan, about whom there were three views. (The first) he descended from the line of Iram bin Sam bin Nuh, then there were three different views over how he descended from him. (The second) was that he was descended from 'Abir, another name for Hud, peace be upon him, then there were also three different views over exactly how he descended from him. (The third) was that he was descended from Isma'il bin Ibrahim Al-Khalil, peace be upon him, then there were also three different views over exactly how he descended from him. This was discussed in full detail by Imam Al-Hafiz Abu 'Umar bin 'Abdul-Barr An-Namari, may Allah have mercy on him, in his book Al-Musamma Al-Inbah 'Ala Dhikr Usul Al-Qaba'il Ar-Ruwat. The meaning of the Prophet's words, كَانَ رَجُلًا مِنَ الْعَرَبِ (He was a man among the Arabs.) means that he was one of the original Arabs, who were before Ibrahim, peace be upon him, and were descendants of Sam bin Nuh (Shem, the son of Noah). According to the third view mentioned above, he descended from Ibrahim, peace be upon him, but this was not a well-known view among them. And Allah knows best. But in Sahih Al-Bukhari, it is reported that the Messenger of Allah ﷺ passed by a group of people from (the tribe of) Aslam who were practicing archery, and he said, ارْمُوا بَنِي إِسْمَاعِيلَ فَإِنَّ أَبَاكُمْ كَانَ رَامِيًا (Shoot, O sons of Isma'il, for your father was an archer.) Aslam was a tribe of the Ansar, and the Ansar – both Aws and Khazraj – were from Ghassan, from the Arabs of Yemen from Saba', who settled in Yathrib when Saba' was scattered throughout the land when Allah sent against them the flood released from the dam. A group of them also settled in Syria, and they were called Ghassan for the name of the water beside which they camped – it was said that it was in the Yemen, or that it was near Al-Mushallal, as Hassan bin Thabit, may Allah be pleased with him, said in one of his poems. The meaning of his words: "If you ask, then we are the community of the noble descendants, our lineage is Al-Azd and our water is Ghassan." وُلِدَ لَهُ عَشْرَةٌ مِنَ الْعَرَبِ (He had ten sons among the Arabs.) means that these ten were of his lineage, and that the origins of the Arab tribes of the Yemen go back to him, not that they were his sons born of his loins. There may have been two or three generations between him and some of them, or more or less, as is explained in detail in the books of genealogy. The meaning of the words, فَتَيَامَنَ مِنْهُمْ سِتَّةٌ وَتَشَاءَمَ مِنْهُمْ أَرْبَعَةٌ (Six of whom went south and four of whom went north.) is that after Allah sent against them the flood released from the dam, some of them stayed in their homeland, whilst others left to go elsewhere. The Dam of Ma'arib and the Flood The story of the dam is about the water which used to come to them from between two mountains, combined with the floods from rainfall and their valleys. Their ancient kings built a huge, strong dam and the water reached a high level between these two mountains. Then they planted trees and got the best fruits that could ever be harvested, plentiful and beautiful. A number of the Salaf, including Qatadah, mentioned that a woman could walk beneath the trees, carrying a basket or vessel – such as is used for gathering fruit – on her head. And that the fruit would fall from the trees and fill the basket without any need for her to make the effort to pick the fruit, because it was so plentiful and ripe. This was the dam of Ma'arib, a land between which and San'a' was a journey of three days. Others said that in their land there were no flies, mosquitoes or fleas, or any kind of vermin. This was because the weather was good and the people were healthy, and Allah took care of them so that they would single out and worship Him alone, as He says: لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ ۖ (Indeed there was for Saba' (Sheba) a sign in their dwelling place) Then He explains this by saying: جَنَّتَانِ عَنْ يَمِينٍ وَشِمَالٍ ۖ (two gardens on the right and on the left;) meaning, the two sides where the mountains were, and their land was in between them. كُلُوا مِنْ رِزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ ۚ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ ((and it was said to them: ) "Eat of the provision of your Lord, and be grateful to Him." A fair land and an Oft-Forgiving Lord!) means, 'He would forgive you if you continue to worship Him alone.' فَأَعْرَضُوا (But they turned away,) means, from worshipping Allah alone and from giving thanks to Him for the blessings that He had bestowed upon them, and they started to worship the sun instead of Allah, as the hoopoe told Sulayman, peace be upon him: وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ - إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ - وَجَدْتُهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ ("I have come to you from Saba' (Sheba) with true news. I found a woman ruling over them, she has been given all things, and she has a great throne. I found her and her people worshipping the sun instead of Allah, and Shaytan has made their deeds fair seeming to them, and has barred them from the way, so they have no guidance.")(27:22-24) فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ (so We sent against them flood released from the dam,) Some, including Ibn 'Abbas, Wahb bin Munabbih, Qatadah and Ad-Dahhak said that when Allah wanted to punish them by sending the flood upon them, he sent beasts from the earth to the dam, large rats, which made a hole in it. Wahb bin Munabbih said, "They found it written in their Scriptures that the dam would be destroyed because of these large rats. So they brought cats for a while, but when the decree came to pass, the rats overran the cats and went into the dam, making a hole in it, and it collapsed." Qatadah and others said, "The large rat is the desert rat. They gnawed at the bottom of the dam until it became weak, then the time of the floods came and the waters hit the structure and it collapsed. The waters rushed through the bottom of the valley and destroyed everything in their path – buildings, trees, etc." As the water drained from the trees that were on the mountains, to the right and the left, those trees dried up and were destroyed. Those beautiful, fruit-bearing trees were replaced with something altogether different, as Allah says: وَبَدَّلْنَاهُمْ بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ (and We converted their two gardens into gardens producing bitter bad fruit (ukul khamt),) Ibn 'Abbas, Mujahid, 'Ikrimah, 'Ata' Al-Khurasani, Qatadah and As-Suddi said, "It refers to Arak (Zingiber officinale) and bitter bad fruit." وَأَثْلٍ (and Athl,) Al-Awfi and Ibn Abbas said that this means tamarisk. Others said that it means a tree that resembles a tamarisk, and it was said that it was the gum acacia or mimosa. And Allah knows best. وَشَيْءٍ مِنْ سِدْرٍ قَلِيلٍ and some few lote trees. Because the lote trees were the best of the trees with which the garden was replaced, there were only a few of them. وَشَيْءٍ مِنْ سِدْرٍ قَلِيلٍ and some few lote trees. This is what happened to those two gardens after they had been so fruitful and productive, offering beautiful scenes, deep shade and flowing rivers: they were replaced with thorny trees, tamarisks and lote trees with huge thorns and little fruit. This was because of their disbelief and their sin of associating others with Allah, and because they denied the truth and turned towards falsehood. Allah said: ذَٰلِكَ جَزَيْنَاهُمْ بِمَا كَفَرُوا ۖ وَهَلْ نُجَازِي إِلَّا الْكَفُورَ (Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful.) meaning, 'We punished them for their disbelief.' Mujahid said, "He does not punish anyone except the disbelievers." Al-Hasan Al-Basri said, "Allah the Almighty has spoken the truth: no one will be punished in a manner that befits the sin except the ungrateful disbelievers."

And We placed, between them and the towns which We had blessed, towns easy to be seen, and We made the stages (of journey) between them easy (saying): "Travel in them safely both by night and day. (18)But they said: "Our Lord! Make the stages between our journey longer," and they wronged themselves; so We made them as tales (in the land), and We dispersed them all totally. Verily, in this are indeed signs for every steadfast, grateful (person)(19) The Trade of Saba' and Their Destruction Allah tells us about the blessings which the people of Saba' enjoyed, and the luxuries and plentiful provision which was theirs in their land, with its secure dwellings and towns which were joined to one another, with many trees, crops and fruits. When they traveled, they had no need to carry provisions or water with them; wherever they stopped, they would find water and fruits, so they could take their noontime rest in one town, and stay overnight in another, according to their needs on their journey. Allah says: وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِي بَارَكْنَا فِيهَا (And We placed, between them and the towns which We had blessed,) Mujahid, Al-Hasan, Sa'id bin Jubayr and Malik, who narrated it from Zayd bin Aslam, and Qatadah, Ad-Dahhak, As-Suddi, Ibn Zayd and others – all said that this means the towns of Syria. It means they used to travel from Yemen to Syria via towns easy to be seen and connected to one another. Al-'Awfi reported that Ibn 'Abbas said, "The towns which We had blessed by putting Jerusalem among them." قُرًى ظَاهِرَةً towns easy to be seen, meaning, clear and visible, known to travelers, so they could take their noontime rest in one town and stay overnight in another. Allah says: وَقَدَّرْنَا فِيهَا السَّيْرَ (and We made the stages (of journey) between them easy) meaning, 'We made it in a way that met the needs of the travelers.' سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا آمِنِينَ (Travel in them safely both by night and day.) means, those who travel in them will be safe both by night and by day. فَقَالُوا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوا أَنْفُسَهُمْ (But they said: "Our Lord! Make the stages between our journey longer," and they wronged themselves;) They failed to appreciate this blessing, as Ibn 'Abbas, Mujahid, Al-Hasan and others said: "They wanted to travel long distances through empty wilderness where they would need to carry provisions with them and would have to travel through intense heat in a state of fear." فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ (so We made them as tales (in the land), and We dispersed them all totally.) means, 'We made them something for people to talk about when they converse in the evening, how Allah plotted against them and dispersed them after they had been together living a life of luxury, and they were scattered here and there throughout the land.' So, the Arabs say of a people when they are dispersed, "They have been scattered like Saba'," in all directions. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ (Verily, in this are indeed signs for every steadfast, grateful.) In the punishment which these people suffered, the way in which their blessings and good health were turned into vengeance for their disbelief and sins, is a lesson and an indication for every person who is steadfast in the face of adversity and grateful for blessings. Imam Ahmad recorded that Sa'd bin Abi Waqqas, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: عَجِبْتُ مِنْ قَضَاءِ اللهِ تَعَالَى لِلْمُؤْمِنِ إِنْ أَصَابَهُ خَيْرٌ حَمِدَ رَبَّهُ وَشَكَرَ، وَإِنْ أَصَابَتْهُ مُصِيبَةٌ حَمِدَ رَبَّهُ وَصَبَرَ، يُؤْجَرُ الْمُؤْمِنُ فِي كُلِّ شَيْءٍ حتّٰى فِي اللُّقْمَةِ يَرْفَعُهَا إِلَى فِي امْرَأَتِهِ (I am amazed at what Allah has decreed for the believer; if something good befalls him, He praises his Lord and gives thanks, and if something bad befalls him, he praises his Lord and has patience. The believer will be rewarded for everything, even the morsel of food which he lifts to his wife's mouth.)" This was also recorded by An-Nasa'i in Al-Yawm wal-Laylah. There is a corroborating report in the Two Sahihs, where a Hadith narrated by Abu Hurayrah, may Allah be pleased with him, says: عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ تَعَالَى لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَلَيْسَ ذَلِكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِنِ (How amazing is the affair of the believer! Allah does not decree anything for him but it is good for him. If something good happens to him, he gives thanks, and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him. This is not for anyone except the believer.)" It was reported that Qatadah said: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ (Verily, in this are indeed signs for every steadfast, grateful.) It was Mutarrif who used to say: "How blessed is the grateful, patient servant. If he is given something, he gives thanks, and if he is tested, he bears it with patience."

And We placed, between them and the towns which We had blessed, towns easy to be seen, and We made the stages (of journey) between them easy (saying): "Travel in them safely both by night and day. (18)But they said: "Our Lord! Make the stages between our journey longer," and they wronged themselves; so We made them as tales (in the land), and We dispersed them all totally. Verily, in this are indeed signs for every steadfast, grateful (person)(19) The Trade of Saba' and Their Destruction Allah tells us about the blessings which the people of Saba' enjoyed, and the luxuries and plentiful provision which was theirs in their land, with its secure dwellings and towns which were joined to one another, with many trees, crops and fruits. When they traveled, they had no need to carry provisions or water with them; wherever they stopped, they would find water and fruits, so they could take their noontime rest in one town, and stay overnight in another, according to their needs on their journey. Allah says: وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِي بَارَكْنَا فِيهَا (And We placed, between them and the towns which We had blessed,) Mujahid, Al-Hasan, Sa'id bin Jubayr and Malik, who narrated it from Zayd bin Aslam, and Qatadah, Ad-Dahhak, As-Suddi, Ibn Zayd and others – all said that this means the towns of Syria. It means they used to travel from Yemen to Syria via towns easy to be seen and connected to one another. Al-'Awfi reported that Ibn 'Abbas said, "The towns which We had blessed by putting Jerusalem among them." قُرًى ظَاهِرَةً towns easy to be seen, meaning, clear and visible, known to travelers, so they could take their noontime rest in one town and stay overnight in another. Allah says: وَقَدَّرْنَا فِيهَا السَّيْرَ (and We made the stages (of journey) between them easy) meaning, 'We made it in a way that met the needs of the travelers.' سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا آمِنِينَ (Travel in them safely both by night and day.) means, those who travel in them will be safe both by night and by day. فَقَالُوا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوا أَنْفُسَهُمْ (But they said: "Our Lord! Make the stages between our journey longer," and they wronged themselves;) They failed to appreciate this blessing, as Ibn 'Abbas, Mujahid, Al-Hasan and others said: "They wanted to travel long distances through empty wilderness where they would need to carry provisions with them and would have to travel through intense heat in a state of fear." فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ (so We made them as tales (in the land), and We dispersed them all totally.) means, 'We made them something for people to talk about when they converse in the evening, how Allah plotted against them and dispersed them after they had been together living a life of luxury, and they were scattered here and there throughout the land.' So, the Arabs say of a people when they are dispersed, "They have been scattered like Saba'," in all directions. إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ (Verily, in this are indeed signs for every steadfast, grateful.) In the punishment which these people suffered, the way in which their blessings and good health were turned into vengeance for their disbelief and sins, is a lesson and an indication for every person who is steadfast in the face of adversity and grateful for blessings. Imam Ahmad recorded that Sa'd bin Abi Waqqas, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: عَجِبْتُ مِنْ قَضَاءِ اللهِ تَعَالَى لِلْمُؤْمِنِ إِنْ أَصَابَهُ خَيْرٌ حَمِدَ رَبَّهُ وَشَكَرَ، وَإِنْ أَصَابَتْهُ مُصِيبَةٌ حَمِدَ رَبَّهُ وَصَبَرَ، يُؤْجَرُ الْمُؤْمِنُ فِي كُلِّ شَيْءٍ حتّٰى فِي اللُّقْمَةِ يَرْفَعُهَا إِلَى فِي امْرَأَتِهِ (I am amazed at what Allah has decreed for the believer; if something good befalls him, He praises his Lord and gives thanks, and if something bad befalls him, he praises his Lord and has patience. The believer will be rewarded for everything, even the morsel of food which he lifts to his wife's mouth.)" This was also recorded by An-Nasa'i in Al-Yawm wal-Laylah. There is a corroborating report in the Two Sahihs, where a Hadith narrated by Abu Hurayrah, may Allah be pleased with him, says: عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ تَعَالَى لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَلَيْسَ ذَلِكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِنِ (How amazing is the affair of the believer! Allah does not decree anything for him but it is good for him. If something good happens to him, he gives thanks, and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him. This is not for anyone except the believer.)" It was reported that Qatadah said: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ (Verily, in this are indeed signs for every steadfast, grateful.) It was Mutarrif who used to say: "How blessed is the grateful, patient servant. If he is given something, he gives thanks, and if he is tested, he bears it with patience."

And indeed Iblis did prove true his thought about them, and they followed him, all except a group of true believers (20)And he had no authority over them, – except that We might test him who believes in the Hereafter, from him who is in doubt about it. And your Lord is Watchful over everything (21) How Iblis' thought about the Disbeliever proved True Having mentioned Saba' and how they followed their desires, and the Shaytan, Allah tells us about their counterparts among those who follow Iblis and their own desires, and who go against wisdom and true guidance. Allah says: وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ (And indeed Iblis did prove true his thought about them,) Ibn 'Abbas, may Allah be pleased with him, and others said that this Ayah is like the Ayah where Allah tells us about how Iblis refused to prostrate to Adam, peace be upon him, then said: أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا (See this one whom You have honored above me, if You give me respite to the Day of Resurrection, I will surely seize and mislead his offspring all but a few!)(17:62) ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ (Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones.)(7:17) And there are many Ayat which refer to this matter. وَمَا كَانَ لَهُ عَلَيْهِمْ مِنْ سُلْطَانٍ (And he (Iblis) had no authority over them,) Ibn 'Abbas, may Allah be pleased with him said, "This means, he had no proof." إِلَّا لِنَعْلَمَ مَنْ يُؤْمِنُ بِالْآخِرَةِ مِمَّنْ هُوَ مِنْهَا فِي شَكٍّ (except that We might test him who believes in the Hereafter, from him who is in doubt about it.) means, 'We gave him power over them only to show who believes in the Hereafter and that it will come to pass.' The people will be brought to account and rewarded or punished accordingly, so that he will worship his Lord properly in this world – and to distinguish these believers from those who are in doubt about the Hereafter. وَرَبُّكَ عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ (And your Lord is a Watchful over everything.) means, despite His watching, those who follow Iblis go astray, but by His watching and care, the believers who follow the Messengers are saved.

And indeed Iblis did prove true his thought about them, and they followed him, all except a group of true believers (20)And he had no authority over them, – except that We might test him who believes in the Hereafter, from him who is in doubt about it. And your Lord is Watchful over everything (21) How Iblis' thought about the Disbeliever proved True Having mentioned Saba' and how they followed their desires, and the Shaytan, Allah tells us about their counterparts among those who follow Iblis and their own desires, and who go against wisdom and true guidance. Allah says: وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ (And indeed Iblis did prove true his thought about them,) Ibn 'Abbas, may Allah be pleased with him, and others said that this Ayah is like the Ayah where Allah tells us about how Iblis refused to prostrate to Adam, peace be upon him, then said: أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا (See this one whom You have honored above me, if You give me respite to the Day of Resurrection, I will surely seize and mislead his offspring all but a few!)(17:62) ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ (Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones.)(7:17) And there are many Ayat which refer to this matter. وَمَا كَانَ لَهُ عَلَيْهِمْ مِنْ سُلْطَانٍ (And he (Iblis) had no authority over them,) Ibn 'Abbas, may Allah be pleased with him said, "This means, he had no proof." إِلَّا لِنَعْلَمَ مَنْ يُؤْمِنُ بِالْآخِرَةِ مِمَّنْ هُوَ مِنْهَا فِي شَكٍّ (except that We might test him who believes in the Hereafter, from him who is in doubt about it.) means, 'We gave him power over them only to show who believes in the Hereafter and that it will come to pass.' The people will be brought to account and rewarded or punished accordingly, so that he will worship his Lord properly in this world – and to distinguish these believers from those who are in doubt about the Hereafter. وَرَبُّكَ عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ (And your Lord is a Watchful over everything.) means, despite His watching, those who follow Iblis go astray, but by His watching and care, the believers who follow the Messengers are saved.

Say: "Call upon those whom you assert besides Allah, they possess not even the weight of a speck of dust, either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them. (22)Intercession with Him profits not except for him whom He permits. So much so that when fear is banished from their hearts, they say: "What is it that your Lord has said?" They say the truth. And He is the Most High, the Most Great (23) The Helplessness of the gods of the Idolators Here Allah states clearly that He is the One and Only God, the Self-Sufficient Master, Who has no peer or partner; He is independent in His command and there is no one who can share or dispute with Him in that, or overturn His command. So, He says: قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِ اللَّهِ ۖ (Say: "Call upon those whom you assert besides Allah...") meaning, the gods who are worshipped besides Allah. لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ (they possess not even the weight of a speck of dust, either in the heavens or on the earth,) This is like the Ayah: وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ (And those, whom you invoke or call upon instead of Him, own not even a Qitmir)(35:13). وَمَا لَهُمْ فِيهِمَا مِنْ شِرْكٍ (nor have they any share in either,) means, they do not possess anything, either independently or as partners. وَمَا لَهُ مِنْهُمْ مِنْ ظَهِيرٍ (nor there is for Him any supporter from among them.) means, nor does Allah have among these rivals any whose support He seeks in any matter; on the contrary, all of creation is in need of Him and is enslaved by Him. Then Allah says: وَلَا تَنْفَعُ الشَّفَاعَةُ عِنْدَهُ إِلَّا لِمَنْ أَذِنَ لَهُ ۚ (Intercession with Him profits not except for him whom He permits.) meaning, because of His might, majesty and pride, no one would dare to intercede with Him in any matter, except after being granted His permission to intercede. As Allah says: مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ ۚ (Who is he that can intercede with Him except with His permission?)(2:255), وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَىٰ (And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.)(53:26) وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ (and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him)(21:28). It was reported in the Two Sahihs through more than one chain of narration that the Messenger of Allah ﷺ, who is the leader of the sons of Adam and the greatest intercessor before Allah, will go to stand in Al-Maqam Al-Mahmud (the praised position) to intercede for all of mankind when their Lord comes to pass judgement upon them. He ﷺ said: فَأَسْجُدُ للهِ تَعَالَى فَيَدَعُنِي مَا شاءَ اللهُ أَنْ يَدَعَنِي، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْآنَ، ثُمَّ يُقَالُ: يَامُحَمَّدُ! ارْفَعْ رَأْسَكَ وَقُلْ تُسْمَعْ، وَسَلْ تُعْطَهُ، وَاشْفَعْ تُشَفَّعْ (Then I will prostrate to Allah, may He be exalted, and He will leave me (in that position), as long as Allah wills, and He will inspire me to speak words of praise which I cannot mention now. Then it will be said, "O Muhammad, raise your head. Speak, you will be heard; ask, you will be given; intercede, your intercession will be accepted...") حَتَّىٰ إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ ۖ قَالُوا الْحَقَّ ۖ (So much so that when fear is banished from their hearts, they say: "What is it that your Lord has said?" They say the truth.) This also refers to the great degree of His might and power. When He speaks words of revelation, the inhabitants of the heavens hear what He says, and they tremble with fear (of Allah) so much that they swoon. This was the view of Ibn Mas'ud, may Allah be pleased with him, Masruq and others. حَتَّىٰ إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ (So much so that when fear is banished from their hearts,) means, when the fear leaves their hearts. Ibn 'Abbas, Ibn 'Umar, Abu 'Abdur-Rahman As-Sulami, Ash-Sha'bi, Ibrahim An-Nakha'i, Ad-Dhahhak, Al-Hasan and Qatadah said concerning the Ayah, حَتَّىٰ إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ ۖ قَالُوا الْحَقَّ ۖ (So much so that when fear is banished from their hearts, they say: "What is it that your Lord has said?" They say the truth.) "When the fear is lifted from their hearts." When this happens, some of them say to others, "What did your Lord say?" Those (angels) who are carrying the Throne tell those who are next to them, then they in turn pass it on to those who are next to them, and so on, until the news reaches the inhabitants of the lowest heaven. Allah says, قَالُوا الْحَقَّ ۖ They say the truth. meaning, they report what He said, without adding or taking away anything. وَهُوَ الْعَلِيُّ الْكَبِيرُ (And He is the Most High, the Most Great.) In his Tafsir of this Ayah in his Sahih, Al-Bukhari recorded that Abu Hurayrah, may Allah be pleased with him said, "The Prophet of Allah ﷺ said: إِذَا قَضَى اللهُ تَعَالَى الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ،كَأَنَّهُ سِلْسِلَةٌ عَلَىٰ صَفْوَانٍ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا لِلَّذِي قَالَ: الْحَقَّ، وَهُوَ الْعَلِيُّ الْكَبِيرُ، فَيَسْمَعُهَا مُسْتَرِقُ السَّمْعِ، وَمُسْتَرِقُ السَّمْعِ هَكَذَا بَعْضُهُ فَوْقَ بَعْضٍ - وَوَصَفَ سُفْيَانُ بِيَدِهِ فَحَرَّفَهَا، وَنَشَرَ بَيْنَ أَصَابِعِهِ - فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ، ثُمَّ يُلْقِيهَا الْآخَرُ إِلَى مَنْ تَحْتَهُ، حتّٰى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَهُ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ فَيُقَالُ: أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا، كَذَا وَكَذَا؟ فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاءِ (When Allah decrees a matter in heaven, the angels beat their wings in submission to His Words, making a sound like a chain striking a smooth rock. When the fear is banished from their hearts, they say, "What is it that your Lord has said?" They say the truth, and He is the Most High, the Most Great. Then the one who is listening out hears that, and those who are listening out are standing one above the other) – Sufyan [one of the narrators] demonstrated with his hand, holding it vertically with the fingers outspread. (So he hears what is said and passes it on to the one below him, and that one passes it to the one who is below him, and so on until it reaches the lips of the soothsayer or fortune-teller. Maybe a meteor will hit him before he can pass anything on, or maybe he will pass it on before he is hit. He tells a hundred lies alongside it, but it will be said, "Did he not tell us that on such and such a day, such and such would happen?" So they believe him because of the one thing which was heard from heaven.)" This was recorded by Al-Bukhari, not by Muslim. Abu Dawud, At-Tirmidhi and Ibn Majah also recorded it. And Allah knows best.

Say: "Call upon those whom you assert besides Allah, they possess not even the weight of a speck of dust, either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them. (22)Intercession with Him profits not except for him whom He permits. So much so that when fear is banished from their hearts, they say: "What is it that your Lord has said?" They say the truth. And He is the Most High, the Most Great (23) The Helplessness of the gods of the Idolators Here Allah states clearly that He is the One and Only God, the Self-Sufficient Master, Who has no peer or partner; He is independent in His command and there is no one who can share or dispute with Him in that, or overturn His command. So, He says: قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِ اللَّهِ ۖ (Say: "Call upon those whom you assert besides Allah...") meaning, the gods who are worshipped besides Allah. لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ (they possess not even the weight of a speck of dust, either in the heavens or on the earth,) This is like the Ayah: وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ (And those, whom you invoke or call upon instead of Him, own not even a Qitmir)(35:13). وَمَا لَهُمْ فِيهِمَا مِنْ شِرْكٍ (nor have they any share in either,) means, they do not possess anything, either independently or as partners. وَمَا لَهُ مِنْهُمْ مِنْ ظَهِيرٍ (nor there is for Him any supporter from among them.) means, nor does Allah have among these rivals any whose support He seeks in any matter; on the contrary, all of creation is in need of Him and is enslaved by Him. Then Allah says: وَلَا تَنْفَعُ الشَّفَاعَةُ عِنْدَهُ إِلَّا لِمَنْ أَذِنَ لَهُ ۚ (Intercession with Him profits not except for him whom He permits.) meaning, because of His might, majesty and pride, no one would dare to intercede with Him in any matter, except after being granted His permission to intercede. As Allah says: مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ ۚ (Who is he that can intercede with Him except with His permission?)(2:255), وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَىٰ (And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.)(53:26) وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ (and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him)(21:28). It was reported in the Two Sahihs through more than one chain of narration that the Messenger of Allah ﷺ, who is the leader of the sons of Adam and the greatest intercessor before Allah, will go to stand in Al-Maqam Al-Mahmud (the praised position) to intercede for all of mankind when their Lord comes to pass judgement upon them. He ﷺ said: فَأَسْجُدُ للهِ تَعَالَى فَيَدَعُنِي مَا شاءَ اللهُ أَنْ يَدَعَنِي، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْآنَ، ثُمَّ يُقَالُ: يَامُحَمَّدُ! ارْفَعْ رَأْسَكَ وَقُلْ تُسْمَعْ، وَسَلْ تُعْطَهُ، وَاشْفَعْ تُشَفَّعْ (Then I will prostrate to Allah, may He be exalted, and He will leave me (in that position), as long as Allah wills, and He will inspire me to speak words of praise which I cannot mention now. Then it will be said, "O Muhammad, raise your head. Speak, you will be heard; ask, you will be given; intercede, your intercession will be accepted...") حَتَّىٰ إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ ۖ قَالُوا الْحَقَّ ۖ (So much so that when fear is banished from their hearts, they say: "What is it that your Lord has said?" They say the truth.) This also refers to the great degree of His might and power. When He speaks words of revelation, the inhabitants of the heavens hear what He says, and they tremble with fear (of Allah) so much that they swoon. This was the view of Ibn Mas'ud, may Allah be pleased with him, Masruq and others. حَتَّىٰ إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ (So much so that when fear is banished from their hearts,) means, when the fear leaves their hearts. Ibn 'Abbas, Ibn 'Umar, Abu 'Abdur-Rahman As-Sulami, Ash-Sha'bi, Ibrahim An-Nakha'i, Ad-Dhahhak, Al-Hasan and Qatadah said concerning the Ayah, حَتَّىٰ إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ ۖ قَالُوا الْحَقَّ ۖ (So much so that when fear is banished from their hearts, they say: "What is it that your Lord has said?" They say the truth.) "When the fear is lifted from their hearts." When this happens, some of them say to others, "What did your Lord say?" Those (angels) who are carrying the Throne tell those who are next to them, then they in turn pass it on to those who are next to them, and so on, until the news reaches the inhabitants of the lowest heaven. Allah says, قَالُوا الْحَقَّ ۖ They say the truth. meaning, they report what He said, without adding or taking away anything. وَهُوَ الْعَلِيُّ الْكَبِيرُ (And He is the Most High, the Most Great.) In his Tafsir of this Ayah in his Sahih, Al-Bukhari recorded that Abu Hurayrah, may Allah be pleased with him said, "The Prophet of Allah ﷺ said: إِذَا قَضَى اللهُ تَعَالَى الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ،كَأَنَّهُ سِلْسِلَةٌ عَلَىٰ صَفْوَانٍ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا لِلَّذِي قَالَ: الْحَقَّ، وَهُوَ الْعَلِيُّ الْكَبِيرُ، فَيَسْمَعُهَا مُسْتَرِقُ السَّمْعِ، وَمُسْتَرِقُ السَّمْعِ هَكَذَا بَعْضُهُ فَوْقَ بَعْضٍ - وَوَصَفَ سُفْيَانُ بِيَدِهِ فَحَرَّفَهَا، وَنَشَرَ بَيْنَ أَصَابِعِهِ - فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ، ثُمَّ يُلْقِيهَا الْآخَرُ إِلَى مَنْ تَحْتَهُ، حتّٰى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَهُ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ فَيُقَالُ: أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا، كَذَا وَكَذَا؟ فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاءِ (When Allah decrees a matter in heaven, the angels beat their wings in submission to His Words, making a sound like a chain striking a smooth rock. When the fear is banished from their hearts, they say, "What is it that your Lord has said?" They say the truth, and He is the Most High, the Most Great. Then the one who is listening out hears that, and those who are listening out are standing one above the other) – Sufyan [one of the narrators] demonstrated with his hand, holding it vertically with the fingers outspread. (So he hears what is said and passes it on to the one below him, and that one passes it to the one who is below him, and so on until it reaches the lips of the soothsayer or fortune-teller. Maybe a meteor will hit him before he can pass anything on, or maybe he will pass it on before he is hit. He tells a hundred lies alongside it, but it will be said, "Did he not tell us that on such and such a day, such and such would happen?" So they believe him because of the one thing which was heard from heaven.)" This was recorded by Al-Bukhari, not by Muslim. Abu Dawud, At-Tirmidhi and Ibn Majah also recorded it. And Allah knows best.

Say: "Who gives you provision from the heavens and the earth?" Say: "Allah. And verily, (either) we or you are rightly guided or in plain error. (24)Say: "You will not be asked about our sins, nor shall we be asked of what you do. (25)Say: "Our Lord will assemble us all together, then He will judge between us with truth. And He is the Just Judge, the All-Knower of the true state of affairs. (26)Say: "Show me those whom you have joined with Him as partners. Nay! But He is Allah, the Almighty, the All-Wise. (27) Allah has no partner in anything whatsoever Allah tells us that He is unique in His power of creation and His giving of provision, and that He is unique in His divinity also. As they used to admit that no one in heaven or on earth except Allah gave them provision, i.e., by sending down water and causing crops to grow, so they should also realize that there is no god worthy of worship besides Him. وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily, (either) we or you are rightly guided or in plain error.) 'One of the two sides must be speaking falsehood, and one must be telling the truth. There is no way that you and we could both be following true guidance, or could both be misguided. Only one of us can be correct, and we have produced the proof of Tawhid which indicates that your Shirk must be false.' Allah says: وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily, (either) we or you are rightly guided or in plain error.) Qatadah said, "The Companions of Muhammad ﷺ said this to the idolators: 'By Allah, we and you cannot be following the same thing, only one of us can be truly guided.'" 'Ikrimah and Ziyad bin Abi Maryam said, "It means: we are rightly guided and you are in plain error." قُلْ لَا تُسْأَلُونَ عَمَّا أَجْرَمْنَا وَلَا نُسْأَلُ عَمَّا تَعْمَلُونَ (Say: "You will not be asked about our sins, nor shall we be asked of what you do.") This indicates disowning them, saying, 'you do not belong to us and we do not belong to you, because we call people to Allah, to believe that He is the Only God and to worship Him alone. If you respond, then you will belong to us and we to you, but if you reject our call, then we have nothing to do with you and you have nothing to do with us.' This is like the Ayat: وَإِنْ كَذَّبُوكَ فَقُلْ لِي عَمَلِي وَلَكُمْ عَمَلُكُمْ ۖ أَنْتُمْ بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَا بَرِيءٌ مِمَّا تَعْمَلُونَ (And if they deny you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!")(10:41) قُلْ يَا أَيُّهَا الْكَافِرُونَ - لَا أَعْبُدُ مَا تَعْبُدُونَ - وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ - وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ - وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ - لَكُمْ دِينُكُمْ وَلِيَ دِينِ (Say: "O disbelievers! I worship not that which you worship, Nor will you worship that which I worship. And I shall not worship that which you are worshipping. Nor will you worship that which I worship. To you be your religion, and to me my religion.")(109:1-6). قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا (Say: "Our Lord will assemble us all together...") means, 'on the Day of Resurrection, He will bring all of creation together in one arena, then He will judge between us with truth, i.e., with justice.' Each person will be rewarded or punished according to his deeds; if they are good, then his end will be good, and if they are bad, then his end will be bad. On that Day they will know who has attained victory, glory and eternal happiness, as Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ - فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ - وَأَمَّا الَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا وَلِقَاءِ الْآخِرَةِ فَأُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ (And on the Day when the Hour will be established – that Day shall (all men) be separated. Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy luxurious life (forever) in a Garden of Delight. And as for those who disbelieved and denied Our Ayat, and the meeting of the Hereafter, such shall be brought forth to the torment.)(30:14-16). Allah says: وَهُوَ الْفَتَّاحُ الْعَلِيمُ (And He is the Just Judge, the All-Knower of the true state of affairs.) قُلْ أَرُونِيَ الَّذِينَ أَلْحَقْتُمْ بِهِ شُرَكَاءَ ۖ (Say: "Show me those whom you have joined with Him as partners...") means, 'show me those gods whom you made as rivals and equals to Allah.' كَلَّا ۚ (Nay) means, He has no peer, rival, partner or equal. Allah says: بَلْ هُوَ اللَّهُ (But He is Allah,) meaning, the One and Only God Who has no partner. الْعَزِيزُ الْحَكِيمُ (the Almighty, the All-Wise.) means, the Owner of might with which He subjugates and controls all things, the One Who is Wise in all His Words and deeds, Laws and decrees. Blessed and exalted and sanctified be He far above all that they say. And Allah knows best.

Say: "Who gives you provision from the heavens and the earth?" Say: "Allah. And verily, (either) we or you are rightly guided or in plain error. (24)Say: "You will not be asked about our sins, nor shall we be asked of what you do. (25)Say: "Our Lord will assemble us all together, then He will judge between us with truth. And He is the Just Judge, the All-Knower of the true state of affairs. (26)Say: "Show me those whom you have joined with Him as partners. Nay! But He is Allah, the Almighty, the All-Wise. (27) Allah has no partner in anything whatsoever Allah tells us that He is unique in His power of creation and His giving of provision, and that He is unique in His divinity also. As they used to admit that no one in heaven or on earth except Allah gave them provision, i.e., by sending down water and causing crops to grow, so they should also realize that there is no god worthy of worship besides Him. وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily, (either) we or you are rightly guided or in plain error.) 'One of the two sides must be speaking falsehood, and one must be telling the truth. There is no way that you and we could both be following true guidance, or could both be misguided. Only one of us can be correct, and we have produced the proof of Tawhid which indicates that your Shirk must be false.' Allah says: وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily, (either) we or you are rightly guided or in plain error.) Qatadah said, "The Companions of Muhammad ﷺ said this to the idolators: 'By Allah, we and you cannot be following the same thing, only one of us can be truly guided.'" 'Ikrimah and Ziyad bin Abi Maryam said, "It means: we are rightly guided and you are in plain error." قُلْ لَا تُسْأَلُونَ عَمَّا أَجْرَمْنَا وَلَا نُسْأَلُ عَمَّا تَعْمَلُونَ (Say: "You will not be asked about our sins, nor shall we be asked of what you do.") This indicates disowning them, saying, 'you do not belong to us and we do not belong to you, because we call people to Allah, to believe that He is the Only God and to worship Him alone. If you respond, then you will belong to us and we to you, but if you reject our call, then we have nothing to do with you and you have nothing to do with us.' This is like the Ayat: وَإِنْ كَذَّبُوكَ فَقُلْ لِي عَمَلِي وَلَكُمْ عَمَلُكُمْ ۖ أَنْتُمْ بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَا بَرِيءٌ مِمَّا تَعْمَلُونَ (And if they deny you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!")(10:41) قُلْ يَا أَيُّهَا الْكَافِرُونَ - لَا أَعْبُدُ مَا تَعْبُدُونَ - وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ - وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ - وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ - لَكُمْ دِينُكُمْ وَلِيَ دِينِ (Say: "O disbelievers! I worship not that which you worship, Nor will you worship that which I worship. And I shall not worship that which you are worshipping. Nor will you worship that which I worship. To you be your religion, and to me my religion.")(109:1-6). قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا (Say: "Our Lord will assemble us all together...") means, 'on the Day of Resurrection, He will bring all of creation together in one arena, then He will judge between us with truth, i.e., with justice.' Each person will be rewarded or punished according to his deeds; if they are good, then his end will be good, and if they are bad, then his end will be bad. On that Day they will know who has attained victory, glory and eternal happiness, as Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ - فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ - وَأَمَّا الَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا وَلِقَاءِ الْآخِرَةِ فَأُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ (And on the Day when the Hour will be established – that Day shall (all men) be separated. Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy luxurious life (forever) in a Garden of Delight. And as for those who disbelieved and denied Our Ayat, and the meeting of the Hereafter, such shall be brought forth to the torment.)(30:14-16). Allah says: وَهُوَ الْفَتَّاحُ الْعَلِيمُ (And He is the Just Judge, the All-Knower of the true state of affairs.) قُلْ أَرُونِيَ الَّذِينَ أَلْحَقْتُمْ بِهِ شُرَكَاءَ ۖ (Say: "Show me those whom you have joined with Him as partners...") means, 'show me those gods whom you made as rivals and equals to Allah.' كَلَّا ۚ (Nay) means, He has no peer, rival, partner or equal. Allah says: بَلْ هُوَ اللَّهُ (But He is Allah,) meaning, the One and Only God Who has no partner. الْعَزِيزُ الْحَكِيمُ (the Almighty, the All-Wise.) means, the Owner of might with which He subjugates and controls all things, the One Who is Wise in all His Words and deeds, Laws and decrees. Blessed and exalted and sanctified be He far above all that they say. And Allah knows best.

Say: "Who gives you provision from the heavens and the earth?" Say: "Allah. And verily, (either) we or you are rightly guided or in plain error. (24)Say: "You will not be asked about our sins, nor shall we be asked of what you do. (25)Say: "Our Lord will assemble us all together, then He will judge between us with truth. And He is the Just Judge, the All-Knower of the true state of affairs. (26)Say: "Show me those whom you have joined with Him as partners. Nay! But He is Allah, the Almighty, the All-Wise. (27) Allah has no partner in anything whatsoever Allah tells us that He is unique in His power of creation and His giving of provision, and that He is unique in His divinity also. As they used to admit that no one in heaven or on earth except Allah gave them provision, i.e., by sending down water and causing crops to grow, so they should also realize that there is no god worthy of worship besides Him. وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily, (either) we or you are rightly guided or in plain error.) 'One of the two sides must be speaking falsehood, and one must be telling the truth. There is no way that you and we could both be following true guidance, or could both be misguided. Only one of us can be correct, and we have produced the proof of Tawhid which indicates that your Shirk must be false.' Allah says: وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily, (either) we or you are rightly guided or in plain error.) Qatadah said, "The Companions of Muhammad ﷺ said this to the idolators: 'By Allah, we and you cannot be following the same thing, only one of us can be truly guided.'" 'Ikrimah and Ziyad bin Abi Maryam said, "It means: we are rightly guided and you are in plain error." قُلْ لَا تُسْأَلُونَ عَمَّا أَجْرَمْنَا وَلَا نُسْأَلُ عَمَّا تَعْمَلُونَ (Say: "You will not be asked about our sins, nor shall we be asked of what you do.") This indicates disowning them, saying, 'you do not belong to us and we do not belong to you, because we call people to Allah, to believe that He is the Only God and to worship Him alone. If you respond, then you will belong to us and we to you, but if you reject our call, then we have nothing to do with you and you have nothing to do with us.' This is like the Ayat: وَإِنْ كَذَّبُوكَ فَقُلْ لِي عَمَلِي وَلَكُمْ عَمَلُكُمْ ۖ أَنْتُمْ بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَا بَرِيءٌ مِمَّا تَعْمَلُونَ (And if they deny you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!")(10:41) قُلْ يَا أَيُّهَا الْكَافِرُونَ - لَا أَعْبُدُ مَا تَعْبُدُونَ - وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ - وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ - وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ - لَكُمْ دِينُكُمْ وَلِيَ دِينِ (Say: "O disbelievers! I worship not that which you worship, Nor will you worship that which I worship. And I shall not worship that which you are worshipping. Nor will you worship that which I worship. To you be your religion, and to me my religion.")(109:1-6). قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا (Say: "Our Lord will assemble us all together...") means, 'on the Day of Resurrection, He will bring all of creation together in one arena, then He will judge between us with truth, i.e., with justice.' Each person will be rewarded or punished according to his deeds; if they are good, then his end will be good, and if they are bad, then his end will be bad. On that Day they will know who has attained victory, glory and eternal happiness, as Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ - فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ - وَأَمَّا الَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا وَلِقَاءِ الْآخِرَةِ فَأُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ (And on the Day when the Hour will be established – that Day shall (all men) be separated. Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy luxurious life (forever) in a Garden of Delight. And as for those who disbelieved and denied Our Ayat, and the meeting of the Hereafter, such shall be brought forth to the torment.)(30:14-16). Allah says: وَهُوَ الْفَتَّاحُ الْعَلِيمُ (And He is the Just Judge, the All-Knower of the true state of affairs.) قُلْ أَرُونِيَ الَّذِينَ أَلْحَقْتُمْ بِهِ شُرَكَاءَ ۖ (Say: "Show me those whom you have joined with Him as partners...") means, 'show me those gods whom you made as rivals and equals to Allah.' كَلَّا ۚ (Nay) means, He has no peer, rival, partner or equal. Allah says: بَلْ هُوَ اللَّهُ (But He is Allah,) meaning, the One and Only God Who has no partner. الْعَزِيزُ الْحَكِيمُ (the Almighty, the All-Wise.) means, the Owner of might with which He subjugates and controls all things, the One Who is Wise in all His Words and deeds, Laws and decrees. Blessed and exalted and sanctified be He far above all that they say. And Allah knows best.

Say: "Who gives you provision from the heavens and the earth?" Say: "Allah. And verily, (either) we or you are rightly guided or in plain error. (24)Say: "You will not be asked about our sins, nor shall we be asked of what you do. (25)Say: "Our Lord will assemble us all together, then He will judge between us with truth. And He is the Just Judge, the All-Knower of the true state of affairs. (26)Say: "Show me those whom you have joined with Him as partners. Nay! But He is Allah, the Almighty, the All-Wise. (27) Allah has no partner in anything whatsoever Allah tells us that He is unique in His power of creation and His giving of provision, and that He is unique in His divinity also. As they used to admit that no one in heaven or on earth except Allah gave them provision, i.e., by sending down water and causing crops to grow, so they should also realize that there is no god worthy of worship besides Him. وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily, (either) we or you are rightly guided or in plain error.) 'One of the two sides must be speaking falsehood, and one must be telling the truth. There is no way that you and we could both be following true guidance, or could both be misguided. Only one of us can be correct, and we have produced the proof of Tawhid which indicates that your Shirk must be false.' Allah says: وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily, (either) we or you are rightly guided or in plain error.) Qatadah said, "The Companions of Muhammad ﷺ said this to the idolators: 'By Allah, we and you cannot be following the same thing, only one of us can be truly guided.'" 'Ikrimah and Ziyad bin Abi Maryam said, "It means: we are rightly guided and you are in plain error." قُلْ لَا تُسْأَلُونَ عَمَّا أَجْرَمْنَا وَلَا نُسْأَلُ عَمَّا تَعْمَلُونَ (Say: "You will not be asked about our sins, nor shall we be asked of what you do.") This indicates disowning them, saying, 'you do not belong to us and we do not belong to you, because we call people to Allah, to believe that He is the Only God and to worship Him alone. If you respond, then you will belong to us and we to you, but if you reject our call, then we have nothing to do with you and you have nothing to do with us.' This is like the Ayat: وَإِنْ كَذَّبُوكَ فَقُلْ لِي عَمَلِي وَلَكُمْ عَمَلُكُمْ ۖ أَنْتُمْ بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَا بَرِيءٌ مِمَّا تَعْمَلُونَ (And if they deny you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!")(10:41) قُلْ يَا أَيُّهَا الْكَافِرُونَ - لَا أَعْبُدُ مَا تَعْبُدُونَ - وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ - وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ - وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ - لَكُمْ دِينُكُمْ وَلِيَ دِينِ (Say: "O disbelievers! I worship not that which you worship, Nor will you worship that which I worship. And I shall not worship that which you are worshipping. Nor will you worship that which I worship. To you be your religion, and to me my religion.")(109:1-6). قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا (Say: "Our Lord will assemble us all together...") means, 'on the Day of Resurrection, He will bring all of creation together in one arena, then He will judge between us with truth, i.e., with justice.' Each person will be rewarded or punished according to his deeds; if they are good, then his end will be good, and if they are bad, then his end will be bad. On that Day they will know who has attained victory, glory and eternal happiness, as Allah says: وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ - فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ - وَأَمَّا الَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا وَلِقَاءِ الْآخِرَةِ فَأُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ (And on the Day when the Hour will be established – that Day shall (all men) be separated. Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy luxurious life (forever) in a Garden of Delight. And as for those who disbelieved and denied Our Ayat, and the meeting of the Hereafter, such shall be brought forth to the torment.)(30:14-16). Allah says: وَهُوَ الْفَتَّاحُ الْعَلِيمُ (And He is the Just Judge, the All-Knower of the true state of affairs.) قُلْ أَرُونِيَ الَّذِينَ أَلْحَقْتُمْ بِهِ شُرَكَاءَ ۖ (Say: "Show me those whom you have joined with Him as partners...") means, 'show me those gods whom you made as rivals and equals to Allah.' كَلَّا ۚ (Nay) means, He has no peer, rival, partner or equal. Allah says: بَلْ هُوَ اللَّهُ (But He is Allah,) meaning, the One and Only God Who has no partner. الْعَزِيزُ الْحَكِيمُ (the Almighty, the All-Wise.) means, the Owner of might with which He subjugates and controls all things, the One Who is Wise in all His Words and deeds, Laws and decrees. Blessed and exalted and sanctified be He far above all that they say. And Allah knows best.

And We have not sent you except as a giver of glad tidings and a warner to all mankind, and most of men know not (28)And they say: "When is this promise if you are truthful? (29)Say: "The appointment to you is for a Day, which you cannot put back for an hour nor put forward. (30) The Prophet (صلی اللہ علیہ وسلم) was sent to all of Mankind Allah says to His servant and Messenger Muhammad ﷺ: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا (And We have not sent you except as a giver of glad tidings and a warner to all mankind,) i.e., to all of creation among those who are accountable for their deeds. This is like the Ayah: قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا (Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah.")(7:158) تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا (Blessed be He Who sent down the Criterion to His servant that he may be a warner to the all creatures.)(25:1) بَشِيرًا وَنَذِيرًا a giver of glad tidings and a warner means, to bring the glad tidings of Paradise to those who obey you and to warn of the fire of Hell to those who disobey you. This is like the Ayat: وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (and most of men know not.) 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). Muhammad bin Ka'b said concerning the Ayah: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ (And We have not sent you except to all mankind) meaning, to all the people. Qatadah said concerning this Ayah, "Allah, may He be exalted, sent Muhammad ﷺ to both the Arabs and the non-Arabs, so the most honored of them with Allah is the one who is most obedient to Allah." In the Two Sahihs it was reported that Jabir, may Allah be pleased with him said, "The Messenger of Allah ﷺ said: أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، فَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَلِّ، وَأُحِلَّتْ لِيَ الْغَنَائِمُ وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَى النَّاسِ عَامَّةً (I have been given five things which were not given to any of the Prophets before me. I have been aided by fear (the distance of ) a month's journey. The entire earth has been made a Masjid and a means of purification for me, so that when the time for prayer comes, any man of my Ummah should pray. The spoils of war have been made permissible for me, whereas they were not permitted for any before me. I have been given the power of intercession; and the Prophets before me were sent to their own people, but I have been sent to all of mankind.)" It was also recorded in the Sahih that the Messenger of Allah ﷺ said: بُعِثْتُ إِلَى الْأَسْوَدِ وَالْأَحْمَرِ (I have been sent to the black and the red.) Mujahid said, "This means to the Jinn and to mankind." Others said that it meant the Arabs and the non-Arabs. Both meanings are correct. How the Disbelievers asked about when the Resurrection would happen, and the Response to Them Allah tells us how the disbelievers believed it unlikely that the Hour would ever come to pass: وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (And they say: "When is this promise if you are truthful?") This is like the Ayah: يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ ۗ (Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth...)(42:18) Then Allah says: قُلْ لَكُمْ مِيعَادُ يَوْمٍ لَا تَسْتَأْخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ (Say: "The appointment to you is for a Day, which you cannot for an hour move back nor forward.") meaning, 'you have an appointed time which is fixed and cannot be changed or altered. When it comes, you will not be able to put it back or bring it forward,' as Allah says: إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ ۖ (Verily, the term of Allah when it comes, cannot be delayed)(71:4). وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَعْدُودٍ - يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ ۚ فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ (And We delay it only for a term (already) fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:104-105).

And We have not sent you except as a giver of glad tidings and a warner to all mankind, and most of men know not (28)And they say: "When is this promise if you are truthful? (29)Say: "The appointment to you is for a Day, which you cannot put back for an hour nor put forward. (30) The Prophet (صلی اللہ علیہ وسلم) was sent to all of Mankind Allah says to His servant and Messenger Muhammad ﷺ: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا (And We have not sent you except as a giver of glad tidings and a warner to all mankind,) i.e., to all of creation among those who are accountable for their deeds. This is like the Ayah: قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا (Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah.")(7:158) تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا (Blessed be He Who sent down the Criterion to His servant that he may be a warner to the all creatures.)(25:1) بَشِيرًا وَنَذِيرًا a giver of glad tidings and a warner means, to bring the glad tidings of Paradise to those who obey you and to warn of the fire of Hell to those who disobey you. This is like the Ayat: وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (and most of men know not.) 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). Muhammad bin Ka'b said concerning the Ayah: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ (And We have not sent you except to all mankind) meaning, to all the people. Qatadah said concerning this Ayah, "Allah, may He be exalted, sent Muhammad ﷺ to both the Arabs and the non-Arabs, so the most honored of them with Allah is the one who is most obedient to Allah." In the Two Sahihs it was reported that Jabir, may Allah be pleased with him said, "The Messenger of Allah ﷺ said: أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، فَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَلِّ، وَأُحِلَّتْ لِيَ الْغَنَائِمُ وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَى النَّاسِ عَامَّةً (I have been given five things which were not given to any of the Prophets before me. I have been aided by fear (the distance of ) a month's journey. The entire earth has been made a Masjid and a means of purification for me, so that when the time for prayer comes, any man of my Ummah should pray. The spoils of war have been made permissible for me, whereas they were not permitted for any before me. I have been given the power of intercession; and the Prophets before me were sent to their own people, but I have been sent to all of mankind.)" It was also recorded in the Sahih that the Messenger of Allah ﷺ said: بُعِثْتُ إِلَى الْأَسْوَدِ وَالْأَحْمَرِ (I have been sent to the black and the red.) Mujahid said, "This means to the Jinn and to mankind." Others said that it meant the Arabs and the non-Arabs. Both meanings are correct. How the Disbelievers asked about when the Resurrection would happen, and the Response to Them Allah tells us how the disbelievers believed it unlikely that the Hour would ever come to pass: وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (And they say: "When is this promise if you are truthful?") This is like the Ayah: يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ ۗ (Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth...)(42:18) Then Allah says: قُلْ لَكُمْ مِيعَادُ يَوْمٍ لَا تَسْتَأْخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ (Say: "The appointment to you is for a Day, which you cannot for an hour move back nor forward.") meaning, 'you have an appointed time which is fixed and cannot be changed or altered. When it comes, you will not be able to put it back or bring it forward,' as Allah says: إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ ۖ (Verily, the term of Allah when it comes, cannot be delayed)(71:4). وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَعْدُودٍ - يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ ۚ فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ (And We delay it only for a term (already) fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:104-105).

And We have not sent you except as a giver of glad tidings and a warner to all mankind, and most of men know not (28)And they say: "When is this promise if you are truthful? (29)Say: "The appointment to you is for a Day, which you cannot put back for an hour nor put forward. (30) The Prophet (صلی اللہ علیہ وسلم) was sent to all of Mankind Allah says to His servant and Messenger Muhammad ﷺ: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا (And We have not sent you except as a giver of glad tidings and a warner to all mankind,) i.e., to all of creation among those who are accountable for their deeds. This is like the Ayah: قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا (Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah.")(7:158) تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا (Blessed be He Who sent down the Criterion to His servant that he may be a warner to the all creatures.)(25:1) بَشِيرًا وَنَذِيرًا a giver of glad tidings and a warner means, to bring the glad tidings of Paradise to those who obey you and to warn of the fire of Hell to those who disobey you. This is like the Ayat: وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (and most of men know not.) 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). Muhammad bin Ka'b said concerning the Ayah: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ (And We have not sent you except to all mankind) meaning, to all the people. Qatadah said concerning this Ayah, "Allah, may He be exalted, sent Muhammad ﷺ to both the Arabs and the non-Arabs, so the most honored of them with Allah is the one who is most obedient to Allah." In the Two Sahihs it was reported that Jabir, may Allah be pleased with him said, "The Messenger of Allah ﷺ said: أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، فَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَلِّ، وَأُحِلَّتْ لِيَ الْغَنَائِمُ وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَى النَّاسِ عَامَّةً (I have been given five things which were not given to any of the Prophets before me. I have been aided by fear (the distance of ) a month's journey. The entire earth has been made a Masjid and a means of purification for me, so that when the time for prayer comes, any man of my Ummah should pray. The spoils of war have been made permissible for me, whereas they were not permitted for any before me. I have been given the power of intercession; and the Prophets before me were sent to their own people, but I have been sent to all of mankind.)" It was also recorded in the Sahih that the Messenger of Allah ﷺ said: بُعِثْتُ إِلَى الْأَسْوَدِ وَالْأَحْمَرِ (I have been sent to the black and the red.) Mujahid said, "This means to the Jinn and to mankind." Others said that it meant the Arabs and the non-Arabs. Both meanings are correct. How the Disbelievers asked about when the Resurrection would happen, and the Response to Them Allah tells us how the disbelievers believed it unlikely that the Hour would ever come to pass: وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (And they say: "When is this promise if you are truthful?") This is like the Ayah: يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ ۗ (Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth...)(42:18) Then Allah says: قُلْ لَكُمْ مِيعَادُ يَوْمٍ لَا تَسْتَأْخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ (Say: "The appointment to you is for a Day, which you cannot for an hour move back nor forward.") meaning, 'you have an appointed time which is fixed and cannot be changed or altered. When it comes, you will not be able to put it back or bring it forward,' as Allah says: إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ ۖ (Verily, the term of Allah when it comes, cannot be delayed)(71:4). وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَعْدُودٍ - يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ ۚ فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ (And We delay it only for a term (already) fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:104-105).

And those who disbelieve say: "We believe not in this Qur'an nor in that which was before it." But if you could see when the wrongdoers are made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers! (31)And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you? Nay, but you were criminals. (32)Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do (33) How the Disbelievers have agreed in this World to deny the Truth, and how They will dispute with One Another on the Day of Ressurection Allah tells us about the excessive wrongdoing and stubbornness of the disbelievers, and their insistence on not believing in the Holy Qur'an and what it tells them about the Resurrection. Allah says: وَقَالَ الَّذِينَ كَفَرُوا لَنْ نُؤْمِنَ بِهَٰذَا الْقُرْآنِ وَلَا بِالَّذِي بَيْنَ يَدَيْهِ ۗ (And those who disbelieve say: "We believe not in this Qur'an nor in that which was before it.") Allah threatens them and warns them of the humiliating position they will be in before Him, arguing and disputing with one another: يَرْجِعُ بَعْضُهُمْ إِلَىٰ بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُوا (how they will cast the (blaming) word one to another! Those who were deemed weak) this refers to the followers – لِلَّذِينَ اسْتَكْبَرُوا (to those who were arrogant) – this refers to the leaders and masters – لَوْلَا أَنْتُمْ لَكُنَّا مُؤْمِنِينَ (Had it not been for you, we should certainly have been believers!) meaning, 'if you had not stopped us, we would have followed the Messengers and believed in what they brought.' Their leaders and masters, those who were arrogant, will say to them: أَنَحْنُ صَدَدْنَاكُمْ عَنِ الْهُدَىٰ بَعْدَ إِذْ جَاءَكُمْ (Did we keep you back from guidance after it had come to you?) meaning, 'we did nothing more to you than to call you, and you followed us without any evidence or proof, and you went against the evidence and proof which the Messengers brought because of your own desires; it was your own choice.' They will say: بَلْ كُنْتُمْ مُجْرِمِينَ - وَقَالَ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ ("...Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day...") meaning, 'you used to plot against us night and day, tempting us with promises and false hopes, and telling us that we were truly guided and that we were following something, but all of that was falsehood and manifest lies.' Qatadah and Ibn Zayd said: بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ (Nay, but it was your plotting by night and day,) means, "You plotted by night and day." Malik narrated something similar from Zayd bin Aslam. إِذْ تَأْمُرُونَنَا أَنْ نَكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَنْدَادًا (when you ordered us to disbelieve in Allah and set up rivals to Him!) means, 'to set up gods as equal to Him, and you created doubts and confusion in our minds, and you fabricated far-fetched ideas with which to lead us astray.' وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ (And each of them (parties) will conceal their own regrets, when they behold the torment.) means, both the leaders and the followers will feel regret for what they did previously. وَجَعَلْنَا الْأَغْلَالَ فِي أَعْنَاقِ الَّذِينَ كَفَرُوا (And We shall put iron collars round the necks of those who disbelieved.) This is a chain which will tie their hands to their necks. هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا يَعْمَلُونَ (Are they requited aught except what they used to do?) means, they will be punished according to their deeds: the leaders will be punished according to what they did, and the followers will be punished according to what they did. قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِنْ لَا تَعْلَمُونَ (He will say: "For each one there is double (torment), but you know not.")(7:38). Ibn Abi Hatim recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: إِنَّ جَهَنَّمَ لَمَّا سِيقَ إِلَيْهَا أَهْلُهَا تَلَقَّاهُمْ لَهَبُهَا، ثُمَّ لَفَحَتْهُمْ لَفْحَةً فَلَمْ يَبْقَ لَحْمٌ إِلَّا سَقَطَ عَلَى الْعُرْقُوبِ (When the people of Hell are driven towards it, it will meet them with its flames, then the Fire will burn their faces and the flesh will all fall to their hamstrings.)"

And those who disbelieve say: "We believe not in this Qur'an nor in that which was before it." But if you could see when the wrongdoers are made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers! (31)And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you? Nay, but you were criminals. (32)Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do (33) How the Disbelievers have agreed in this World to deny the Truth, and how They will dispute with One Another on the Day of Ressurection Allah tells us about the excessive wrongdoing and stubbornness of the disbelievers, and their insistence on not believing in the Holy Qur'an and what it tells them about the Resurrection. Allah says: وَقَالَ الَّذِينَ كَفَرُوا لَنْ نُؤْمِنَ بِهَٰذَا الْقُرْآنِ وَلَا بِالَّذِي بَيْنَ يَدَيْهِ ۗ (And those who disbelieve say: "We believe not in this Qur'an nor in that which was before it.") Allah threatens them and warns them of the humiliating position they will be in before Him, arguing and disputing with one another: يَرْجِعُ بَعْضُهُمْ إِلَىٰ بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُوا (how they will cast the (blaming) word one to another! Those who were deemed weak) this refers to the followers – لِلَّذِينَ اسْتَكْبَرُوا (to those who were arrogant) – this refers to the leaders and masters – لَوْلَا أَنْتُمْ لَكُنَّا مُؤْمِنِينَ (Had it not been for you, we should certainly have been believers!) meaning, 'if you had not stopped us, we would have followed the Messengers and believed in what they brought.' Their leaders and masters, those who were arrogant, will say to them: أَنَحْنُ صَدَدْنَاكُمْ عَنِ الْهُدَىٰ بَعْدَ إِذْ جَاءَكُمْ (Did we keep you back from guidance after it had come to you?) meaning, 'we did nothing more to you than to call you, and you followed us without any evidence or proof, and you went against the evidence and proof which the Messengers brought because of your own desires; it was your own choice.' They will say: بَلْ كُنْتُمْ مُجْرِمِينَ - وَقَالَ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ ("...Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day...") meaning, 'you used to plot against us night and day, tempting us with promises and false hopes, and telling us that we were truly guided and that we were following something, but all of that was falsehood and manifest lies.' Qatadah and Ibn Zayd said: بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ (Nay, but it was your plotting by night and day,) means, "You plotted by night and day." Malik narrated something similar from Zayd bin Aslam. إِذْ تَأْمُرُونَنَا أَنْ نَكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَنْدَادًا (when you ordered us to disbelieve in Allah and set up rivals to Him!) means, 'to set up gods as equal to Him, and you created doubts and confusion in our minds, and you fabricated far-fetched ideas with which to lead us astray.' وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ (And each of them (parties) will conceal their own regrets, when they behold the torment.) means, both the leaders and the followers will feel regret for what they did previously. وَجَعَلْنَا الْأَغْلَالَ فِي أَعْنَاقِ الَّذِينَ كَفَرُوا (And We shall put iron collars round the necks of those who disbelieved.) This is a chain which will tie their hands to their necks. هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا يَعْمَلُونَ (Are they requited aught except what they used to do?) means, they will be punished according to their deeds: the leaders will be punished according to what they did, and the followers will be punished according to what they did. قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِنْ لَا تَعْلَمُونَ (He will say: "For each one there is double (torment), but you know not.")(7:38). Ibn Abi Hatim recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: إِنَّ جَهَنَّمَ لَمَّا سِيقَ إِلَيْهَا أَهْلُهَا تَلَقَّاهُمْ لَهَبُهَا، ثُمَّ لَفَحَتْهُمْ لَفْحَةً فَلَمْ يَبْقَ لَحْمٌ إِلَّا سَقَطَ عَلَى الْعُرْقُوبِ (When the people of Hell are driven towards it, it will meet them with its flames, then the Fire will burn their faces and the flesh will all fall to their hamstrings.)"

And those who disbelieve say: "We believe not in this Qur'an nor in that which was before it." But if you could see when the wrongdoers are made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers! (31)And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you? Nay, but you were criminals. (32)Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do (33) How the Disbelievers have agreed in this World to deny the Truth, and how They will dispute with One Another on the Day of Ressurection Allah tells us about the excessive wrongdoing and stubbornness of the disbelievers, and their insistence on not believing in the Holy Qur'an and what it tells them about the Resurrection. Allah says: وَقَالَ الَّذِينَ كَفَرُوا لَنْ نُؤْمِنَ بِهَٰذَا الْقُرْآنِ وَلَا بِالَّذِي بَيْنَ يَدَيْهِ ۗ (And those who disbelieve say: "We believe not in this Qur'an nor in that which was before it.") Allah threatens them and warns them of the humiliating position they will be in before Him, arguing and disputing with one another: يَرْجِعُ بَعْضُهُمْ إِلَىٰ بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُوا (how they will cast the (blaming) word one to another! Those who were deemed weak) this refers to the followers – لِلَّذِينَ اسْتَكْبَرُوا (to those who were arrogant) – this refers to the leaders and masters – لَوْلَا أَنْتُمْ لَكُنَّا مُؤْمِنِينَ (Had it not been for you, we should certainly have been believers!) meaning, 'if you had not stopped us, we would have followed the Messengers and believed in what they brought.' Their leaders and masters, those who were arrogant, will say to them: أَنَحْنُ صَدَدْنَاكُمْ عَنِ الْهُدَىٰ بَعْدَ إِذْ جَاءَكُمْ (Did we keep you back from guidance after it had come to you?) meaning, 'we did nothing more to you than to call you, and you followed us without any evidence or proof, and you went against the evidence and proof which the Messengers brought because of your own desires; it was your own choice.' They will say: بَلْ كُنْتُمْ مُجْرِمِينَ - وَقَالَ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ ("...Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day...") meaning, 'you used to plot against us night and day, tempting us with promises and false hopes, and telling us that we were truly guided and that we were following something, but all of that was falsehood and manifest lies.' Qatadah and Ibn Zayd said: بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ (Nay, but it was your plotting by night and day,) means, "You plotted by night and day." Malik narrated something similar from Zayd bin Aslam. إِذْ تَأْمُرُونَنَا أَنْ نَكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَنْدَادًا (when you ordered us to disbelieve in Allah and set up rivals to Him!) means, 'to set up gods as equal to Him, and you created doubts and confusion in our minds, and you fabricated far-fetched ideas with which to lead us astray.' وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ (And each of them (parties) will conceal their own regrets, when they behold the torment.) means, both the leaders and the followers will feel regret for what they did previously. وَجَعَلْنَا الْأَغْلَالَ فِي أَعْنَاقِ الَّذِينَ كَفَرُوا (And We shall put iron collars round the necks of those who disbelieved.) This is a chain which will tie their hands to their necks. هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا يَعْمَلُونَ (Are they requited aught except what they used to do?) means, they will be punished according to their deeds: the leaders will be punished according to what they did, and the followers will be punished according to what they did. قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِنْ لَا تَعْلَمُونَ (He will say: "For each one there is double (torment), but you know not.")(7:38). Ibn Abi Hatim recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: إِنَّ جَهَنَّمَ لَمَّا سِيقَ إِلَيْهَا أَهْلُهَا تَلَقَّاهُمْ لَهَبُهَا، ثُمَّ لَفَحَتْهُمْ لَفْحَةً فَلَمْ يَبْقَ لَحْمٌ إِلَّا سَقَطَ عَلَى الْعُرْقُوبِ (When the people of Hell are driven towards it, it will meet them with its flames, then the Fire will burn their faces and the flesh will all fall to their hamstrings.)"

And We did not send a warner to a township but those who were given the worldly wealth and luxuries among them said: "We believe not in what you have been sent with. (34)And they say: "We are more in wealth and in children, and we are not going to be punished. (35)Say: "Verily, my Lord expands the provision to whom He wills and restricts, but most men know not. (36)And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds; as for such, there will be multiple rewards for what they did, and they will reside in the high dwellings (Paradise) in peace and security (37)And those who strive against Our Ayat, to frustrate them, they will be brought to the torment (38)Say: "Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him...") means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him). and whatsoever you spend of anything (in Allah's Cause), He will replace it. And He is the Best of providers. (39) How Those Who lived a Life of Luxury disbelieved in the Messengers and were misled by Their pursuit of Wealth and Children Allah is consoling His Prophet ﷺ and commanding him to follow the example of the Messengers that came before him. He tells him that no Prophet was ever sent to a township but those among its people who lived a life of luxury disbelieved in him, and the weaker people of the town followed him. The people of Nuh, peace be upon him, said to him: أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ (Shall we believe in you, when the weakest (of the people) follow you?)(26:110) وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ (nor do we see any follow you but the meanest among us and they (too) followed you without thinking)(11:27). The leaders among the people of Salih said: لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَالِحًا مُرْسَلٌ مِنْ رَبِّهِ ۚ قَالُوا إِنَّا بِمَا أُرْسِلَ بِهِ مُؤْمِنُونَ - قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا بِالَّذِي آمَنْتُمْ بِهِ كَافِرُونَ (to those who were counted weak – to such of them as believed: "Know you that Salih is one sent from his Lord." They said: "We indeed believe in that with which he has been sent." Those who were arrogant said: "Verily, we disbelieve in that which you believe in.")(7:75-76). And Allah said: وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ (Thus We have tried some of them with others, that they might say: "Is it these (poor believers) that Allah has favored from among us" Does not Allah know best those who are grateful?)(6:53), وَكَذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۖ (And thus We have set up in every town great ones of its wicked people to plot therein)(6:123), and وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا (And when We decide to destroy a town (population), We (first) send a definite order to those among them who lead a life of luxury. Then, they transgress therein, and thus the Word (of torment) is justified against it (them). Then We destroy it with complete destruction)(17:16). And Allah says here: وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَذِيرٍ And We did not send a warner to a township meaning a Prophet or a Messenger, إِلَّا قَالَ مُتْرَفُوهَا (but those who were given the worldly wealth and luxuries among them) means, those who enjoyed a life of riches and luxury, and positions of leadership. Qatadah said, "They are their tyrants, chiefs and leaders in evil." إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ (We believe not in the (Message) with which you have been sent.) means, 'we do not believe in it and we will not follow it.' Allah tells us that those who enjoyed a life of luxury and who disbelieved the Messengers said: وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ (And they say: "We are more in wealth and in children, and we are not going to be punished.") meaning, they were proud of their great wealth and great numbers of children, and they believed that this was a sign that Allah loved them and cared for them, and that if He gave them this in this world, He would not punish them in the Hereafter. This was too far-fetched. Allah says: أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them? We hasten unto them with good things. Nay, but they perceive not.)(23:55-56) فَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنْفُسُهُمْ وَهُمْ كَافِرُونَ (So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world, and that their souls shall depart while they are disbelievers.)(9:55), and ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا (Leave Me Alone (to deal) with whom I created lonely. And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment!)(74:11-17) And Allah has told us about the story of the owner of those two gardens, that he had wealth and crops and children, but that could not help him at all when all of that was taken from him in this world, before he reached the Hereafter. Allah says here: قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ (Say: "Verily, my Lord expands the provision to whom He wills and restricts...") meaning, He gives wealth to those whom He loves and those whom He does not love, and He makes poor whom He wills and makes rich whom He wills. He has complete wisdom and clear proof, وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most men know not.) Then Allah says: وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَىٰ (And it is not your wealth, nor your children that bring you nearer to Us,) meaning, 'these things are not a sign that We love you or care for you.' Imam Ahmad, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: إِنَّ اللهَ تَعَالَى لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ، وَلَكِنْ إِنَّمَا يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ (Allah does not look at your outward appearance or your wealth, rather He looks at your hearts and your deeds.) Muslim and Ibn Majah also recorded this. Allah says: إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا (but only he who believes, and does righteous deeds;) meaning, 'only faith and righteous deeds will bring you closer to Us.' فَأُولَٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا (as for such, there will be multiple rewards for what they did,) means, the reward will be multiplied for them between ten and seven hundred times. وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ (and they will reside in the high dwellings in peace and security.) means, in the lofty dwellings of Paradise, safe from all misery, fear and harm, and from any evil they could fear. Ibn Abi Hatim recorded that 'Ali, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: إِنَّ فِي الْجَنَّةِ لَغُرَفًا تُرَى ظُهُورُهَا مِنْ بُطُونِهَا، وَبُطُونُهَا مِنْ ظُهُورِهَا (In Paradise there are lofty rooms whose outside can be seen from the inside and whose inside can be seen from the outside.) A bedouin asked, "Who are they for?" He ﷺ said: لِمَنْ طَيَّبَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَأَدَامَ الصِّيَامَ، وَصَلَّى بِاللَّيْلِ وَالنَّاسُ نِيَامٌ (For those who speak well, feed the hungry, persist in fasting and pray at night while people are asleep.) وَالَّذِينَ يَسْعَوْنَ فِي آيَاتِنَا مُعَاجِزِينَ (And those who strive against Our Ayat, to frustrate them,) means, those who try to block people from the path of Allah and from following His Messengers and believing in His signs, أُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ they will be brought to the torment. means, they will all be punished for their deeds, each one accordingly. قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ (Say: "Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him...") means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him. This is like the Ayah: انْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا (See how We favor one above another, and verily, the Hereafter will be greater in degrees and greater in favor.)(17:21). This means that just as there are differences between them in this world – where one may be poor and in straitened circumstances while another is rich and enjoys a life of plenty – so they will be in the Hereafter. There one will reside in apartments in the highest levels of Paradise, whilst another will be in the lowest levels of Hell. As the Prophet ﷺ said, describing the best of people in this world: قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (He truly succeeds who becomes Muslim and is given just enough provision and Allah makes him content with what He has given.)" It was recorded by Muslim. وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ (and whatsoever you spend of anything, He will replace it.) means, 'whatever you spend in the ways that He has commanded you and permitted you, He will compensate you for it in this world by giving you something else instead, and in the Hereafter by giving you reward.' It was reported that the Prophet ﷺ said: يَقُولُ اللهُ تَعَالَى: أَنْفِقْ، أُنْفِقْ عَلَيْكَ (Allah says: "Spend, I will spend on you.") In another Hadith it is reported that every morning, two angels come, and one says, "O Allah, bring destruction upon the one who withholds (does not spend)." The other one says, "O Allah, give compensation to the one who spends." And the Messenger of Allah ﷺ said: أَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا (Spend, O Bilal, and do not fear that the One Who is on the Throne will withhold from you.)

And We did not send a warner to a township but those who were given the worldly wealth and luxuries among them said: "We believe not in what you have been sent with. (34)And they say: "We are more in wealth and in children, and we are not going to be punished. (35)Say: "Verily, my Lord expands the provision to whom He wills and restricts, but most men know not. (36)And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds; as for such, there will be multiple rewards for what they did, and they will reside in the high dwellings (Paradise) in peace and security (37)And those who strive against Our Ayat, to frustrate them, they will be brought to the torment (38)Say: "Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him...") means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him). and whatsoever you spend of anything (in Allah's Cause), He will replace it. And He is the Best of providers. (39) How Those Who lived a Life of Luxury disbelieved in the Messengers and were misled by Their pursuit of Wealth and Children Allah is consoling His Prophet ﷺ and commanding him to follow the example of the Messengers that came before him. He tells him that no Prophet was ever sent to a township but those among its people who lived a life of luxury disbelieved in him, and the weaker people of the town followed him. The people of Nuh, peace be upon him, said to him: أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ (Shall we believe in you, when the weakest (of the people) follow you?)(26:110) وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ (nor do we see any follow you but the meanest among us and they (too) followed you without thinking)(11:27). The leaders among the people of Salih said: لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَالِحًا مُرْسَلٌ مِنْ رَبِّهِ ۚ قَالُوا إِنَّا بِمَا أُرْسِلَ بِهِ مُؤْمِنُونَ - قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا بِالَّذِي آمَنْتُمْ بِهِ كَافِرُونَ (to those who were counted weak – to such of them as believed: "Know you that Salih is one sent from his Lord." They said: "We indeed believe in that with which he has been sent." Those who were arrogant said: "Verily, we disbelieve in that which you believe in.")(7:75-76). And Allah said: وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ (Thus We have tried some of them with others, that they might say: "Is it these (poor believers) that Allah has favored from among us" Does not Allah know best those who are grateful?)(6:53), وَكَذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۖ (And thus We have set up in every town great ones of its wicked people to plot therein)(6:123), and وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا (And when We decide to destroy a town (population), We (first) send a definite order to those among them who lead a life of luxury. Then, they transgress therein, and thus the Word (of torment) is justified against it (them). Then We destroy it with complete destruction)(17:16). And Allah says here: وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَذِيرٍ And We did not send a warner to a township meaning a Prophet or a Messenger, إِلَّا قَالَ مُتْرَفُوهَا (but those who were given the worldly wealth and luxuries among them) means, those who enjoyed a life of riches and luxury, and positions of leadership. Qatadah said, "They are their tyrants, chiefs and leaders in evil." إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ (We believe not in the (Message) with which you have been sent.) means, 'we do not believe in it and we will not follow it.' Allah tells us that those who enjoyed a life of luxury and who disbelieved the Messengers said: وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ (And they say: "We are more in wealth and in children, and we are not going to be punished.") meaning, they were proud of their great wealth and great numbers of children, and they believed that this was a sign that Allah loved them and cared for them, and that if He gave them this in this world, He would not punish them in the Hereafter. This was too far-fetched. Allah says: أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them? We hasten unto them with good things. Nay, but they perceive not.)(23:55-56) فَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنْفُسُهُمْ وَهُمْ كَافِرُونَ (So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world, and that their souls shall depart while they are disbelievers.)(9:55), and ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا (Leave Me Alone (to deal) with whom I created lonely. And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment!)(74:11-17) And Allah has told us about the story of the owner of those two gardens, that he had wealth and crops and children, but that could not help him at all when all of that was taken from him in this world, before he reached the Hereafter. Allah says here: قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ (Say: "Verily, my Lord expands the provision to whom He wills and restricts...") meaning, He gives wealth to those whom He loves and those whom He does not love, and He makes poor whom He wills and makes rich whom He wills. He has complete wisdom and clear proof, وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most men know not.) Then Allah says: وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَىٰ (And it is not your wealth, nor your children that bring you nearer to Us,) meaning, 'these things are not a sign that We love you or care for you.' Imam Ahmad, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: إِنَّ اللهَ تَعَالَى لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ، وَلَكِنْ إِنَّمَا يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ (Allah does not look at your outward appearance or your wealth, rather He looks at your hearts and your deeds.) Muslim and Ibn Majah also recorded this. Allah says: إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا (but only he who believes, and does righteous deeds;) meaning, 'only faith and righteous deeds will bring you closer to Us.' فَأُولَٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا (as for such, there will be multiple rewards for what they did,) means, the reward will be multiplied for them between ten and seven hundred times. وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ (and they will reside in the high dwellings in peace and security.) means, in the lofty dwellings of Paradise, safe from all misery, fear and harm, and from any evil they could fear. Ibn Abi Hatim recorded that 'Ali, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: إِنَّ فِي الْجَنَّةِ لَغُرَفًا تُرَى ظُهُورُهَا مِنْ بُطُونِهَا، وَبُطُونُهَا مِنْ ظُهُورِهَا (In Paradise there are lofty rooms whose outside can be seen from the inside and whose inside can be seen from the outside.) A bedouin asked, "Who are they for?" He ﷺ said: لِمَنْ طَيَّبَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَأَدَامَ الصِّيَامَ، وَصَلَّى بِاللَّيْلِ وَالنَّاسُ نِيَامٌ (For those who speak well, feed the hungry, persist in fasting and pray at night while people are asleep.) وَالَّذِينَ يَسْعَوْنَ فِي آيَاتِنَا مُعَاجِزِينَ (And those who strive against Our Ayat, to frustrate them,) means, those who try to block people from the path of Allah and from following His Messengers and believing in His signs, أُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ they will be brought to the torment. means, they will all be punished for their deeds, each one accordingly. قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ (Say: "Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him...") means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him. This is like the Ayah: انْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا (See how We favor one above another, and verily, the Hereafter will be greater in degrees and greater in favor.)(17:21). This means that just as there are differences between them in this world – where one may be poor and in straitened circumstances while another is rich and enjoys a life of plenty – so they will be in the Hereafter. There one will reside in apartments in the highest levels of Paradise, whilst another will be in the lowest levels of Hell. As the Prophet ﷺ said, describing the best of people in this world: قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (He truly succeeds who becomes Muslim and is given just enough provision and Allah makes him content with what He has given.)" It was recorded by Muslim. وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ (and whatsoever you spend of anything, He will replace it.) means, 'whatever you spend in the ways that He has commanded you and permitted you, He will compensate you for it in this world by giving you something else instead, and in the Hereafter by giving you reward.' It was reported that the Prophet ﷺ said: يَقُولُ اللهُ تَعَالَى: أَنْفِقْ، أُنْفِقْ عَلَيْكَ (Allah says: "Spend, I will spend on you.") In another Hadith it is reported that every morning, two angels come, and one says, "O Allah, bring destruction upon the one who withholds (does not spend)." The other one says, "O Allah, give compensation to the one who spends." And the Messenger of Allah ﷺ said: أَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا (Spend, O Bilal, and do not fear that the One Who is on the Throne will withhold from you.)

And We did not send a warner to a township but those who were given the worldly wealth and luxuries among them said: "We believe not in what you have been sent with. (34)And they say: "We are more in wealth and in children, and we are not going to be punished. (35)Say: "Verily, my Lord expands the provision to whom He wills and restricts, but most men know not. (36)And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds; as for such, there will be multiple rewards for what they did, and they will reside in the high dwellings (Paradise) in peace and security (37)And those who strive against Our Ayat, to frustrate them, they will be brought to the torment (38)Say: "Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him...") means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him). and whatsoever you spend of anything (in Allah's Cause), He will replace it. And He is the Best of providers. (39) How Those Who lived a Life of Luxury disbelieved in the Messengers and were misled by Their pursuit of Wealth and Children Allah is consoling His Prophet ﷺ and commanding him to follow the example of the Messengers that came before him. He tells him that no Prophet was ever sent to a township but those among its people who lived a life of luxury disbelieved in him, and the weaker people of the town followed him. The people of Nuh, peace be upon him, said to him: أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ (Shall we believe in you, when the weakest (of the people) follow you?)(26:110) وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ (nor do we see any follow you but the meanest among us and they (too) followed you without thinking)(11:27). The leaders among the people of Salih said: لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَالِحًا مُرْسَلٌ مِنْ رَبِّهِ ۚ قَالُوا إِنَّا بِمَا أُرْسِلَ بِهِ مُؤْمِنُونَ - قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا بِالَّذِي آمَنْتُمْ بِهِ كَافِرُونَ (to those who were counted weak – to such of them as believed: "Know you that Salih is one sent from his Lord." They said: "We indeed believe in that with which he has been sent." Those who were arrogant said: "Verily, we disbelieve in that which you believe in.")(7:75-76). And Allah said: وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ (Thus We have tried some of them with others, that they might say: "Is it these (poor believers) that Allah has favored from among us" Does not Allah know best those who are grateful?)(6:53), وَكَذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۖ (And thus We have set up in every town great ones of its wicked people to plot therein)(6:123), and وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا (And when We decide to destroy a town (population), We (first) send a definite order to those among them who lead a life of luxury. Then, they transgress therein, and thus the Word (of torment) is justified against it (them). Then We destroy it with complete destruction)(17:16). And Allah says here: وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَذِيرٍ And We did not send a warner to a township meaning a Prophet or a Messenger, إِلَّا قَالَ مُتْرَفُوهَا (but those who were given the worldly wealth and luxuries among them) means, those who enjoyed a life of riches and luxury, and positions of leadership. Qatadah said, "They are their tyrants, chiefs and leaders in evil." إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ (We believe not in the (Message) with which you have been sent.) means, 'we do not believe in it and we will not follow it.' Allah tells us that those who enjoyed a life of luxury and who disbelieved the Messengers said: وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ (And they say: "We are more in wealth and in children, and we are not going to be punished.") meaning, they were proud of their great wealth and great numbers of children, and they believed that this was a sign that Allah loved them and cared for them, and that if He gave them this in this world, He would not punish them in the Hereafter. This was too far-fetched. Allah says: أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them? We hasten unto them with good things. Nay, but they perceive not.)(23:55-56) فَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنْفُسُهُمْ وَهُمْ كَافِرُونَ (So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world, and that their souls shall depart while they are disbelievers.)(9:55), and ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا (Leave Me Alone (to deal) with whom I created lonely. And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment!)(74:11-17) And Allah has told us about the story of the owner of those two gardens, that he had wealth and crops and children, but that could not help him at all when all of that was taken from him in this world, before he reached the Hereafter. Allah says here: قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ (Say: "Verily, my Lord expands the provision to whom He wills and restricts...") meaning, He gives wealth to those whom He loves and those whom He does not love, and He makes poor whom He wills and makes rich whom He wills. He has complete wisdom and clear proof, وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most men know not.) Then Allah says: وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَىٰ (And it is not your wealth, nor your children that bring you nearer to Us,) meaning, 'these things are not a sign that We love you or care for you.' Imam Ahmad, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: إِنَّ اللهَ تَعَالَى لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ، وَلَكِنْ إِنَّمَا يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ (Allah does not look at your outward appearance or your wealth, rather He looks at your hearts and your deeds.) Muslim and Ibn Majah also recorded this. Allah says: إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا (but only he who believes, and does righteous deeds;) meaning, 'only faith and righteous deeds will bring you closer to Us.' فَأُولَٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا (as for such, there will be multiple rewards for what they did,) means, the reward will be multiplied for them between ten and seven hundred times. وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ (and they will reside in the high dwellings in peace and security.) means, in the lofty dwellings of Paradise, safe from all misery, fear and harm, and from any evil they could fear. Ibn Abi Hatim recorded that 'Ali, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: إِنَّ فِي الْجَنَّةِ لَغُرَفًا تُرَى ظُهُورُهَا مِنْ بُطُونِهَا، وَبُطُونُهَا مِنْ ظُهُورِهَا (In Paradise there are lofty rooms whose outside can be seen from the inside and whose inside can be seen from the outside.) A bedouin asked, "Who are they for?" He ﷺ said: لِمَنْ طَيَّبَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَأَدَامَ الصِّيَامَ، وَصَلَّى بِاللَّيْلِ وَالنَّاسُ نِيَامٌ (For those who speak well, feed the hungry, persist in fasting and pray at night while people are asleep.) وَالَّذِينَ يَسْعَوْنَ فِي آيَاتِنَا مُعَاجِزِينَ (And those who strive against Our Ayat, to frustrate them,) means, those who try to block people from the path of Allah and from following His Messengers and believing in His signs, أُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ they will be brought to the torment. means, they will all be punished for their deeds, each one accordingly. قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ (Say: "Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him...") means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him. This is like the Ayah: انْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا (See how We favor one above another, and verily, the Hereafter will be greater in degrees and greater in favor.)(17:21). This means that just as there are differences between them in this world – where one may be poor and in straitened circumstances while another is rich and enjoys a life of plenty – so they will be in the Hereafter. There one will reside in apartments in the highest levels of Paradise, whilst another will be in the lowest levels of Hell. As the Prophet ﷺ said, describing the best of people in this world: قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (He truly succeeds who becomes Muslim and is given just enough provision and Allah makes him content with what He has given.)" It was recorded by Muslim. وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ (and whatsoever you spend of anything, He will replace it.) means, 'whatever you spend in the ways that He has commanded you and permitted you, He will compensate you for it in this world by giving you something else instead, and in the Hereafter by giving you reward.' It was reported that the Prophet ﷺ said: يَقُولُ اللهُ تَعَالَى: أَنْفِقْ، أُنْفِقْ عَلَيْكَ (Allah says: "Spend, I will spend on you.") In another Hadith it is reported that every morning, two angels come, and one says, "O Allah, bring destruction upon the one who withholds (does not spend)." The other one says, "O Allah, give compensation to the one who spends." And the Messenger of Allah ﷺ said: أَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا (Spend, O Bilal, and do not fear that the One Who is on the Throne will withhold from you.)

And We did not send a warner to a township but those who were given the worldly wealth and luxuries among them said: "We believe not in what you have been sent with. (34)And they say: "We are more in wealth and in children, and we are not going to be punished. (35)Say: "Verily, my Lord expands the provision to whom He wills and restricts, but most men know not. (36)And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds; as for such, there will be multiple rewards for what they did, and they will reside in the high dwellings (Paradise) in peace and security (37)And those who strive against Our Ayat, to frustrate them, they will be brought to the torment (38)Say: "Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him...") means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him). and whatsoever you spend of anything (in Allah's Cause), He will replace it. And He is the Best of providers. (39) How Those Who lived a Life of Luxury disbelieved in the Messengers and were misled by Their pursuit of Wealth and Children Allah is consoling His Prophet ﷺ and commanding him to follow the example of the Messengers that came before him. He tells him that no Prophet was ever sent to a township but those among its people who lived a life of luxury disbelieved in him, and the weaker people of the town followed him. The people of Nuh, peace be upon him, said to him: أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ (Shall we believe in you, when the weakest (of the people) follow you?)(26:110) وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ (nor do we see any follow you but the meanest among us and they (too) followed you without thinking)(11:27). The leaders among the people of Salih said: لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَالِحًا مُرْسَلٌ مِنْ رَبِّهِ ۚ قَالُوا إِنَّا بِمَا أُرْسِلَ بِهِ مُؤْمِنُونَ - قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا بِالَّذِي آمَنْتُمْ بِهِ كَافِرُونَ (to those who were counted weak – to such of them as believed: "Know you that Salih is one sent from his Lord." They said: "We indeed believe in that with which he has been sent." Those who were arrogant said: "Verily, we disbelieve in that which you believe in.")(7:75-76). And Allah said: وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ (Thus We have tried some of them with others, that they might say: "Is it these (poor believers) that Allah has favored from among us" Does not Allah know best those who are grateful?)(6:53), وَكَذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۖ (And thus We have set up in every town great ones of its wicked people to plot therein)(6:123), and وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا (And when We decide to destroy a town (population), We (first) send a definite order to those among them who lead a life of luxury. Then, they transgress therein, and thus the Word (of torment) is justified against it (them). Then We destroy it with complete destruction)(17:16). And Allah says here: وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَذِيرٍ And We did not send a warner to a township meaning a Prophet or a Messenger, إِلَّا قَالَ مُتْرَفُوهَا (but those who were given the worldly wealth and luxuries among them) means, those who enjoyed a life of riches and luxury, and positions of leadership. Qatadah said, "They are their tyrants, chiefs and leaders in evil." إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ (We believe not in the (Message) with which you have been sent.) means, 'we do not believe in it and we will not follow it.' Allah tells us that those who enjoyed a life of luxury and who disbelieved the Messengers said: وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ (And they say: "We are more in wealth and in children, and we are not going to be punished.") meaning, they were proud of their great wealth and great numbers of children, and they believed that this was a sign that Allah loved them and cared for them, and that if He gave them this in this world, He would not punish them in the Hereafter. This was too far-fetched. Allah says: أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them? We hasten unto them with good things. Nay, but they perceive not.)(23:55-56) فَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنْفُسُهُمْ وَهُمْ كَافِرُونَ (So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world, and that their souls shall depart while they are disbelievers.)(9:55), and ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا (Leave Me Alone (to deal) with whom I created lonely. And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment!)(74:11-17) And Allah has told us about the story of the owner of those two gardens, that he had wealth and crops and children, but that could not help him at all when all of that was taken from him in this world, before he reached the Hereafter. Allah says here: قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ (Say: "Verily, my Lord expands the provision to whom He wills and restricts...") meaning, He gives wealth to those whom He loves and those whom He does not love, and He makes poor whom He wills and makes rich whom He wills. He has complete wisdom and clear proof, وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most men know not.) Then Allah says: وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَىٰ (And it is not your wealth, nor your children that bring you nearer to Us,) meaning, 'these things are not a sign that We love you or care for you.' Imam Ahmad, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: إِنَّ اللهَ تَعَالَى لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ، وَلَكِنْ إِنَّمَا يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ (Allah does not look at your outward appearance or your wealth, rather He looks at your hearts and your deeds.) Muslim and Ibn Majah also recorded this. Allah says: إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا (but only he who believes, and does righteous deeds;) meaning, 'only faith and righteous deeds will bring you closer to Us.' فَأُولَٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا (as for such, there will be multiple rewards for what they did,) means, the reward will be multiplied for them between ten and seven hundred times. وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ (and they will reside in the high dwellings in peace and security.) means, in the lofty dwellings of Paradise, safe from all misery, fear and harm, and from any evil they could fear. Ibn Abi Hatim recorded that 'Ali, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: إِنَّ فِي الْجَنَّةِ لَغُرَفًا تُرَى ظُهُورُهَا مِنْ بُطُونِهَا، وَبُطُونُهَا مِنْ ظُهُورِهَا (In Paradise there are lofty rooms whose outside can be seen from the inside and whose inside can be seen from the outside.) A bedouin asked, "Who are they for?" He ﷺ said: لِمَنْ طَيَّبَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَأَدَامَ الصِّيَامَ، وَصَلَّى بِاللَّيْلِ وَالنَّاسُ نِيَامٌ (For those who speak well, feed the hungry, persist in fasting and pray at night while people are asleep.) وَالَّذِينَ يَسْعَوْنَ فِي آيَاتِنَا مُعَاجِزِينَ (And those who strive against Our Ayat, to frustrate them,) means, those who try to block people from the path of Allah and from following His Messengers and believing in His signs, أُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ they will be brought to the torment. means, they will all be punished for their deeds, each one accordingly. قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ (Say: "Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him...") means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him. This is like the Ayah: انْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا (See how We favor one above another, and verily, the Hereafter will be greater in degrees and greater in favor.)(17:21). This means that just as there are differences between them in this world – where one may be poor and in straitened circumstances while another is rich and enjoys a life of plenty – so they will be in the Hereafter. There one will reside in apartments in the highest levels of Paradise, whilst another will be in the lowest levels of Hell. As the Prophet ﷺ said, describing the best of people in this world: قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (He truly succeeds who becomes Muslim and is given just enough provision and Allah makes him content with what He has given.)" It was recorded by Muslim. وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ (and whatsoever you spend of anything, He will replace it.) means, 'whatever you spend in the ways that He has commanded you and permitted you, He will compensate you for it in this world by giving you something else instead, and in the Hereafter by giving you reward.' It was reported that the Prophet ﷺ said: يَقُولُ اللهُ تَعَالَى: أَنْفِقْ، أُنْفِقْ عَلَيْكَ (Allah says: "Spend, I will spend on you.") In another Hadith it is reported that every morning, two angels come, and one says, "O Allah, bring destruction upon the one who withholds (does not spend)." The other one says, "O Allah, give compensation to the one who spends." And the Messenger of Allah ﷺ said: أَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا (Spend, O Bilal, and do not fear that the One Who is on the Throne will withhold from you.)

And We did not send a warner to a township but those who were given the worldly wealth and luxuries among them said: "We believe not in what you have been sent with. (34)And they say: "We are more in wealth and in children, and we are not going to be punished. (35)Say: "Verily, my Lord expands the provision to whom He wills and restricts, but most men know not. (36)And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds; as for such, there will be multiple rewards for what they did, and they will reside in the high dwellings (Paradise) in peace and security (37)And those who strive against Our Ayat, to frustrate them, they will be brought to the torment (38)Say: "Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him...") means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him). and whatsoever you spend of anything (in Allah's Cause), He will replace it. And He is the Best of providers. (39) How Those Who lived a Life of Luxury disbelieved in the Messengers and were misled by Their pursuit of Wealth and Children Allah is consoling His Prophet ﷺ and commanding him to follow the example of the Messengers that came before him. He tells him that no Prophet was ever sent to a township but those among its people who lived a life of luxury disbelieved in him, and the weaker people of the town followed him. The people of Nuh, peace be upon him, said to him: أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ (Shall we believe in you, when the weakest (of the people) follow you?)(26:110) وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ (nor do we see any follow you but the meanest among us and they (too) followed you without thinking)(11:27). The leaders among the people of Salih said: لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَالِحًا مُرْسَلٌ مِنْ رَبِّهِ ۚ قَالُوا إِنَّا بِمَا أُرْسِلَ بِهِ مُؤْمِنُونَ - قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا بِالَّذِي آمَنْتُمْ بِهِ كَافِرُونَ (to those who were counted weak – to such of them as believed: "Know you that Salih is one sent from his Lord." They said: "We indeed believe in that with which he has been sent." Those who were arrogant said: "Verily, we disbelieve in that which you believe in.")(7:75-76). And Allah said: وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ (Thus We have tried some of them with others, that they might say: "Is it these (poor believers) that Allah has favored from among us" Does not Allah know best those who are grateful?)(6:53), وَكَذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۖ (And thus We have set up in every town great ones of its wicked people to plot therein)(6:123), and وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا (And when We decide to destroy a town (population), We (first) send a definite order to those among them who lead a life of luxury. Then, they transgress therein, and thus the Word (of torment) is justified against it (them). Then We destroy it with complete destruction)(17:16). And Allah says here: وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَذِيرٍ And We did not send a warner to a township meaning a Prophet or a Messenger, إِلَّا قَالَ مُتْرَفُوهَا (but those who were given the worldly wealth and luxuries among them) means, those who enjoyed a life of riches and luxury, and positions of leadership. Qatadah said, "They are their tyrants, chiefs and leaders in evil." إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ (We believe not in the (Message) with which you have been sent.) means, 'we do not believe in it and we will not follow it.' Allah tells us that those who enjoyed a life of luxury and who disbelieved the Messengers said: وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ (And they say: "We are more in wealth and in children, and we are not going to be punished.") meaning, they were proud of their great wealth and great numbers of children, and they believed that this was a sign that Allah loved them and cared for them, and that if He gave them this in this world, He would not punish them in the Hereafter. This was too far-fetched. Allah says: أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them? We hasten unto them with good things. Nay, but they perceive not.)(23:55-56) فَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنْفُسُهُمْ وَهُمْ كَافِرُونَ (So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world, and that their souls shall depart while they are disbelievers.)(9:55), and ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا (Leave Me Alone (to deal) with whom I created lonely. And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment!)(74:11-17) And Allah has told us about the story of the owner of those two gardens, that he had wealth and crops and children, but that could not help him at all when all of that was taken from him in this world, before he reached the Hereafter. Allah says here: قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ (Say: "Verily, my Lord expands the provision to whom He wills and restricts...") meaning, He gives wealth to those whom He loves and those whom He does not love, and He makes poor whom He wills and makes rich whom He wills. He has complete wisdom and clear proof, وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most men know not.) Then Allah says: وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَىٰ (And it is not your wealth, nor your children that bring you nearer to Us,) meaning, 'these things are not a sign that We love you or care for you.' Imam Ahmad, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: إِنَّ اللهَ تَعَالَى لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ، وَلَكِنْ إِنَّمَا يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ (Allah does not look at your outward appearance or your wealth, rather He looks at your hearts and your deeds.) Muslim and Ibn Majah also recorded this. Allah says: إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا (but only he who believes, and does righteous deeds;) meaning, 'only faith and righteous deeds will bring you closer to Us.' فَأُولَٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا (as for such, there will be multiple rewards for what they did,) means, the reward will be multiplied for them between ten and seven hundred times. وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ (and they will reside in the high dwellings in peace and security.) means, in the lofty dwellings of Paradise, safe from all misery, fear and harm, and from any evil they could fear. Ibn Abi Hatim recorded that 'Ali, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: إِنَّ فِي الْجَنَّةِ لَغُرَفًا تُرَى ظُهُورُهَا مِنْ بُطُونِهَا، وَبُطُونُهَا مِنْ ظُهُورِهَا (In Paradise there are lofty rooms whose outside can be seen from the inside and whose inside can be seen from the outside.) A bedouin asked, "Who are they for?" He ﷺ said: لِمَنْ طَيَّبَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَأَدَامَ الصِّيَامَ، وَصَلَّى بِاللَّيْلِ وَالنَّاسُ نِيَامٌ (For those who speak well, feed the hungry, persist in fasting and pray at night while people are asleep.) وَالَّذِينَ يَسْعَوْنَ فِي آيَاتِنَا مُعَاجِزِينَ (And those who strive against Our Ayat, to frustrate them,) means, those who try to block people from the path of Allah and from following His Messengers and believing in His signs, أُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ they will be brought to the torment. means, they will all be punished for their deeds, each one accordingly. قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ (Say: "Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him...") means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him. This is like the Ayah: انْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا (See how We favor one above another, and verily, the Hereafter will be greater in degrees and greater in favor.)(17:21). This means that just as there are differences between them in this world – where one may be poor and in straitened circumstances while another is rich and enjoys a life of plenty – so they will be in the Hereafter. There one will reside in apartments in the highest levels of Paradise, whilst another will be in the lowest levels of Hell. As the Prophet ﷺ said, describing the best of people in this world: قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (He truly succeeds who becomes Muslim and is given just enough provision and Allah makes him content with what He has given.)" It was recorded by Muslim. وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ (and whatsoever you spend of anything, He will replace it.) means, 'whatever you spend in the ways that He has commanded you and permitted you, He will compensate you for it in this world by giving you something else instead, and in the Hereafter by giving you reward.' It was reported that the Prophet ﷺ said: يَقُولُ اللهُ تَعَالَى: أَنْفِقْ، أُنْفِقْ عَلَيْكَ (Allah says: "Spend, I will spend on you.") In another Hadith it is reported that every morning, two angels come, and one says, "O Allah, bring destruction upon the one who withholds (does not spend)." The other one says, "O Allah, give compensation to the one who spends." And the Messenger of Allah ﷺ said: أَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا (Spend, O Bilal, and do not fear that the One Who is on the Throne will withhold from you.)

And We did not send a warner to a township but those who were given the worldly wealth and luxuries among them said: "We believe not in what you have been sent with. (34)And they say: "We are more in wealth and in children, and we are not going to be punished. (35)Say: "Verily, my Lord expands the provision to whom He wills and restricts, but most men know not. (36)And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds; as for such, there will be multiple rewards for what they did, and they will reside in the high dwellings (Paradise) in peace and security (37)And those who strive against Our Ayat, to frustrate them, they will be brought to the torment (38)Say: "Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him...") means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him). and whatsoever you spend of anything (in Allah's Cause), He will replace it. And He is the Best of providers. (39) How Those Who lived a Life of Luxury disbelieved in the Messengers and were misled by Their pursuit of Wealth and Children Allah is consoling His Prophet ﷺ and commanding him to follow the example of the Messengers that came before him. He tells him that no Prophet was ever sent to a township but those among its people who lived a life of luxury disbelieved in him, and the weaker people of the town followed him. The people of Nuh, peace be upon him, said to him: أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ (Shall we believe in you, when the weakest (of the people) follow you?)(26:110) وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ (nor do we see any follow you but the meanest among us and they (too) followed you without thinking)(11:27). The leaders among the people of Salih said: لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَالِحًا مُرْسَلٌ مِنْ رَبِّهِ ۚ قَالُوا إِنَّا بِمَا أُرْسِلَ بِهِ مُؤْمِنُونَ - قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا بِالَّذِي آمَنْتُمْ بِهِ كَافِرُونَ (to those who were counted weak – to such of them as believed: "Know you that Salih is one sent from his Lord." They said: "We indeed believe in that with which he has been sent." Those who were arrogant said: "Verily, we disbelieve in that which you believe in.")(7:75-76). And Allah said: وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ (Thus We have tried some of them with others, that they might say: "Is it these (poor believers) that Allah has favored from among us" Does not Allah know best those who are grateful?)(6:53), وَكَذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۖ (And thus We have set up in every town great ones of its wicked people to plot therein)(6:123), and وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا (And when We decide to destroy a town (population), We (first) send a definite order to those among them who lead a life of luxury. Then, they transgress therein, and thus the Word (of torment) is justified against it (them). Then We destroy it with complete destruction)(17:16). And Allah says here: وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَذِيرٍ And We did not send a warner to a township meaning a Prophet or a Messenger, إِلَّا قَالَ مُتْرَفُوهَا (but those who were given the worldly wealth and luxuries among them) means, those who enjoyed a life of riches and luxury, and positions of leadership. Qatadah said, "They are their tyrants, chiefs and leaders in evil." إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ (We believe not in the (Message) with which you have been sent.) means, 'we do not believe in it and we will not follow it.' Allah tells us that those who enjoyed a life of luxury and who disbelieved the Messengers said: وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ (And they say: "We are more in wealth and in children, and we are not going to be punished.") meaning, they were proud of their great wealth and great numbers of children, and they believed that this was a sign that Allah loved them and cared for them, and that if He gave them this in this world, He would not punish them in the Hereafter. This was too far-fetched. Allah says: أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them? We hasten unto them with good things. Nay, but they perceive not.)(23:55-56) فَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنْفُسُهُمْ وَهُمْ كَافِرُونَ (So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world, and that their souls shall depart while they are disbelievers.)(9:55), and ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا (Leave Me Alone (to deal) with whom I created lonely. And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment!)(74:11-17) And Allah has told us about the story of the owner of those two gardens, that he had wealth and crops and children, but that could not help him at all when all of that was taken from him in this world, before he reached the Hereafter. Allah says here: قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ (Say: "Verily, my Lord expands the provision to whom He wills and restricts...") meaning, He gives wealth to those whom He loves and those whom He does not love, and He makes poor whom He wills and makes rich whom He wills. He has complete wisdom and clear proof, وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (but most men know not.) Then Allah says: وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَىٰ (And it is not your wealth, nor your children that bring you nearer to Us,) meaning, 'these things are not a sign that We love you or care for you.' Imam Ahmad, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: إِنَّ اللهَ تَعَالَى لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ، وَلَكِنْ إِنَّمَا يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ (Allah does not look at your outward appearance or your wealth, rather He looks at your hearts and your deeds.) Muslim and Ibn Majah also recorded this. Allah says: إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا (but only he who believes, and does righteous deeds;) meaning, 'only faith and righteous deeds will bring you closer to Us.' فَأُولَٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا (as for such, there will be multiple rewards for what they did,) means, the reward will be multiplied for them between ten and seven hundred times. وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ (and they will reside in the high dwellings in peace and security.) means, in the lofty dwellings of Paradise, safe from all misery, fear and harm, and from any evil they could fear. Ibn Abi Hatim recorded that 'Ali, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: إِنَّ فِي الْجَنَّةِ لَغُرَفًا تُرَى ظُهُورُهَا مِنْ بُطُونِهَا، وَبُطُونُهَا مِنْ ظُهُورِهَا (In Paradise there are lofty rooms whose outside can be seen from the inside and whose inside can be seen from the outside.) A bedouin asked, "Who are they for?" He ﷺ said: لِمَنْ طَيَّبَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَأَدَامَ الصِّيَامَ، وَصَلَّى بِاللَّيْلِ وَالنَّاسُ نِيَامٌ (For those who speak well, feed the hungry, persist in fasting and pray at night while people are asleep.) وَالَّذِينَ يَسْعَوْنَ فِي آيَاتِنَا مُعَاجِزِينَ (And those who strive against Our Ayat, to frustrate them,) means, those who try to block people from the path of Allah and from following His Messengers and believing in His signs, أُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ they will be brought to the torment. means, they will all be punished for their deeds, each one accordingly. قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ (Say: "Truly, my Lord expands the provision for whom He wills of His servants, and (also) restricts (it) for him...") means, according to His wisdom, He gives a lot of provision to one, and gives very little to another. He has great wisdom in doing so, which cannot be comprehended by anyone but Him. This is like the Ayah: انْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا (See how We favor one above another, and verily, the Hereafter will be greater in degrees and greater in favor.)(17:21). This means that just as there are differences between them in this world – where one may be poor and in straitened circumstances while another is rich and enjoys a life of plenty – so they will be in the Hereafter. There one will reside in apartments in the highest levels of Paradise, whilst another will be in the lowest levels of Hell. As the Prophet ﷺ said, describing the best of people in this world: قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاهُ (He truly succeeds who becomes Muslim and is given just enough provision and Allah makes him content with what He has given.)" It was recorded by Muslim. وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ (and whatsoever you spend of anything, He will replace it.) means, 'whatever you spend in the ways that He has commanded you and permitted you, He will compensate you for it in this world by giving you something else instead, and in the Hereafter by giving you reward.' It was reported that the Prophet ﷺ said: يَقُولُ اللهُ تَعَالَى: أَنْفِقْ، أُنْفِقْ عَلَيْكَ (Allah says: "Spend, I will spend on you.") In another Hadith it is reported that every morning, two angels come, and one says, "O Allah, bring destruction upon the one who withholds (does not spend)." The other one says, "O Allah, give compensation to the one who spends." And the Messenger of Allah ﷺ said: أَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا (Spend, O Bilal, and do not fear that the One Who is on the Throne will withhold from you.)

And (remember) the Day when He will gather them all together, then He will say to the angels: "Was it you that these people used to worship? (40)They (the angels) will say: "Glorified be You! You are our Protector instead of them. Nay, but they used to worship the Jinn; most of them were believers in them. (41)So Today, none of you can profit or harm one another. And We shall say to those who did wrong: "Taste the torment of the Fire which you used to deny. (42) The Angels will disown Their Worshippers on the Day of Resurrection Allah tells us that on the Day of Resurrection, He will rebuke the idolators before all of creation. He will ask the angels whom the idolators used to worship, claiming that their idols were in the form of these angels and that they could bring them nearer to Allah. He will ask the angels: أَهَٰؤُلَاءِ إِيَّاكُمْ كَانُوا يَعْبُدُونَ (Was it you that these people used to worship?) meaning, 'did you command them to worship you?' Allah says in Surat Al-Furqan: أَأَنْتُمْ أَضْلَلْتُمْ عِبَادِي هَٰؤُلَاءِ أَمْ هُمْ ضَلُّوا السَّبِيلَ (Was it you who misled these My servants or did they (themselves) stray from the (right) path?)(25:17). And He will say to 'Isa, peace be upon him: أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِنْ دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ (Did you say unto men: "Worship me and my mother as two gods besides Allah?' He will say: "Glory be to You! It was not for me to say what I had no right (to say).")(5:116). Similarly, the angels will say: سُبْحَانَكَ (Glorified be You!) meaning, 'exalted and sanctified be You above the notion that there could be any god besides You.' أَنْتَ وَلِيُّنَا مِنْ دُونِهِمْ (You are our Protector instead of them.) means, 'we are Your servants and we disown these people before You.' بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ ۖ (Nay, but they used to worship the Jinn;) meaning, the Shayatin, because they are the ones who made idol worship attractive to them and who misguided them. أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ (most of them were believers in them.) This is like the Ayah: إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِنَاثًا وَإِنْ يَدْعُونَ إِلَّا شَيْطَانًا مَرِيدًا - لَعَنَهُ اللَّهُ ۘ (They invoke nothing but females besides Him, and they invoke nothing but Shaytan, a persistent rebel! Allah cursed him)(4:117-118). Allah says: فَالْيَوْمَ لَا يَمْلِكُ بَعْضُكُمْ لِبَعْضٍ نَفْعًا وَلَا ضَرًّا (So Today, none of you can profit or harm one another.) means, 'none of those idols and rivals whom you hoped would benefit you, will be of any avail to you, those whom you worshipped in the hope that they would help you at times of stress and calamity. Today they will have no power either to benefit you or to harm you.' وَنَقُولُ لِلَّذِينَ ظَلَمُوا And We shall say to those who did wrong: – meaning the idolators – ذُوقُوا عَذَابَ النَّارِ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ ("Taste the torment of the Fire which you used to deny.") meaning, this will be said to them by way of rebuke.

And (remember) the Day when He will gather them all together, then He will say to the angels: "Was it you that these people used to worship? (40)They (the angels) will say: "Glorified be You! You are our Protector instead of them. Nay, but they used to worship the Jinn; most of them were believers in them. (41)So Today, none of you can profit or harm one another. And We shall say to those who did wrong: "Taste the torment of the Fire which you used to deny. (42) The Angels will disown Their Worshippers on the Day of Resurrection Allah tells us that on the Day of Resurrection, He will rebuke the idolators before all of creation. He will ask the angels whom the idolators used to worship, claiming that their idols were in the form of these angels and that they could bring them nearer to Allah. He will ask the angels: أَهَٰؤُلَاءِ إِيَّاكُمْ كَانُوا يَعْبُدُونَ (Was it you that these people used to worship?) meaning, 'did you command them to worship you?' Allah says in Surat Al-Furqan: أَأَنْتُمْ أَضْلَلْتُمْ عِبَادِي هَٰؤُلَاءِ أَمْ هُمْ ضَلُّوا السَّبِيلَ (Was it you who misled these My servants or did they (themselves) stray from the (right) path?)(25:17). And He will say to 'Isa, peace be upon him: أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِنْ دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ (Did you say unto men: "Worship me and my mother as two gods besides Allah?' He will say: "Glory be to You! It was not for me to say what I had no right (to say).")(5:116). Similarly, the angels will say: سُبْحَانَكَ (Glorified be You!) meaning, 'exalted and sanctified be You above the notion that there could be any god besides You.' أَنْتَ وَلِيُّنَا مِنْ دُونِهِمْ (You are our Protector instead of them.) means, 'we are Your servants and we disown these people before You.' بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ ۖ (Nay, but they used to worship the Jinn;) meaning, the Shayatin, because they are the ones who made idol worship attractive to them and who misguided them. أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ (most of them were believers in them.) This is like the Ayah: إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِنَاثًا وَإِنْ يَدْعُونَ إِلَّا شَيْطَانًا مَرِيدًا - لَعَنَهُ اللَّهُ ۘ (They invoke nothing but females besides Him, and they invoke nothing but Shaytan, a persistent rebel! Allah cursed him)(4:117-118). Allah says: فَالْيَوْمَ لَا يَمْلِكُ بَعْضُكُمْ لِبَعْضٍ نَفْعًا وَلَا ضَرًّا (So Today, none of you can profit or harm one another.) means, 'none of those idols and rivals whom you hoped would benefit you, will be of any avail to you, those whom you worshipped in the hope that they would help you at times of stress and calamity. Today they will have no power either to benefit you or to harm you.' وَنَقُولُ لِلَّذِينَ ظَلَمُوا And We shall say to those who did wrong: – meaning the idolators – ذُوقُوا عَذَابَ النَّارِ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ ("Taste the torment of the Fire which you used to deny.") meaning, this will be said to them by way of rebuke.

And (remember) the Day when He will gather them all together, then He will say to the angels: "Was it you that these people used to worship? (40)They (the angels) will say: "Glorified be You! You are our Protector instead of them. Nay, but they used to worship the Jinn; most of them were believers in them. (41)So Today, none of you can profit or harm one another. And We shall say to those who did wrong: "Taste the torment of the Fire which you used to deny. (42) The Angels will disown Their Worshippers on the Day of Resurrection Allah tells us that on the Day of Resurrection, He will rebuke the idolators before all of creation. He will ask the angels whom the idolators used to worship, claiming that their idols were in the form of these angels and that they could bring them nearer to Allah. He will ask the angels: أَهَٰؤُلَاءِ إِيَّاكُمْ كَانُوا يَعْبُدُونَ (Was it you that these people used to worship?) meaning, 'did you command them to worship you?' Allah says in Surat Al-Furqan: أَأَنْتُمْ أَضْلَلْتُمْ عِبَادِي هَٰؤُلَاءِ أَمْ هُمْ ضَلُّوا السَّبِيلَ (Was it you who misled these My servants or did they (themselves) stray from the (right) path?)(25:17). And He will say to 'Isa, peace be upon him: أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِنْ دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ (Did you say unto men: "Worship me and my mother as two gods besides Allah?' He will say: "Glory be to You! It was not for me to say what I had no right (to say).")(5:116). Similarly, the angels will say: سُبْحَانَكَ (Glorified be You!) meaning, 'exalted and sanctified be You above the notion that there could be any god besides You.' أَنْتَ وَلِيُّنَا مِنْ دُونِهِمْ (You are our Protector instead of them.) means, 'we are Your servants and we disown these people before You.' بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ ۖ (Nay, but they used to worship the Jinn;) meaning, the Shayatin, because they are the ones who made idol worship attractive to them and who misguided them. أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ (most of them were believers in them.) This is like the Ayah: إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِنَاثًا وَإِنْ يَدْعُونَ إِلَّا شَيْطَانًا مَرِيدًا - لَعَنَهُ اللَّهُ ۘ (They invoke nothing but females besides Him, and they invoke nothing but Shaytan, a persistent rebel! Allah cursed him)(4:117-118). Allah says: فَالْيَوْمَ لَا يَمْلِكُ بَعْضُكُمْ لِبَعْضٍ نَفْعًا وَلَا ضَرًّا (So Today, none of you can profit or harm one another.) means, 'none of those idols and rivals whom you hoped would benefit you, will be of any avail to you, those whom you worshipped in the hope that they would help you at times of stress and calamity. Today they will have no power either to benefit you or to harm you.' وَنَقُولُ لِلَّذِينَ ظَلَمُوا And We shall say to those who did wrong: – meaning the idolators – ذُوقُوا عَذَابَ النَّارِ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ ("Taste the torment of the Fire which you used to deny.") meaning, this will be said to them by way of rebuke.

And when Our Clear Verses are recited to them, they say: "This is naught but a man who wishes to hinder you from that which your fathers used to worship." And they say: "This is nothing but an invented lie." And those who disbelieve say of the truth when it has come to them: "This is nothing but evident magic! (43)And We had not given them Scriptures that they could study, nor sent to them before you any warner (44)And those before them denied; these have not received even a tenth of what We had granted to those (of old); yet they denied My Messengers. Then how (terrible) was My denial (45) The Saying of the Disbelievers about the Prophets, and its refutation Allah tells us that the disbeliever deserve to be severely punished by Him, because when His clear Verses were recited to them, and they heard them fresh from the lips of His Messenger ﷺ, they said: قَالُوا مَا هَٰذَا إِلَّا رَجُلٌ يُرِيدُ أَنْ يَصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ (They say: "This is naught but a man who wishes to hinder you from that which your fathers used to worship.") meaning, that the religion of their fathers was the truth and that what the Messenger brought to them was false – may the curse of Allah be upon them and their fathers! وَقَالُوا مَا هَٰذَا إِلَّا إِفْكٌ مُفْتَرًى (And they say: "This is nothing but an invented lie.") referring to the Qur'an. وَقَالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جَاءَهُمْ إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ (And those who disbelieve say of the truth when it has come to them: "This is nothing but evident magic!") Allah says: وَمَا آتَيْنَاهُمْ مِنْ كُتُبٍ يَدْرُسُونَهَا ۖ وَمَا أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ مِنْ نَذِيرٍ (And We had not given them Scriptures that they could study, nor sent to them before you any warner) meaning, Allah did not reveal any Book to the Arabs before the Qur'an, and He did not send any Prophet to them before Muhammad ﷺ. They used to wish for that and say, 'if only a warner comes to us or a Book is revealed to us, we would be more guided than others,' but when Allah blessed them with that, they disbelieved him and stubbornly rejected him. Then Allah says: وَكَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ (And those before them denied;) meaning, other nations. وَمَا بَلَغُوا مِعْشَارَ مَا آتَيْنَاهُمْ (these have not received even a tenth of what We had granted to those (of old);) Ibn 'Abbas, may Allah be pleased with him, said, "Of the power of this world." This was also the view of Qatadah, As-Suddi and Ibn Zayd. This is like the Ayat: وَلَقَدْ مَكَّنَّاهُمْ فِيمَا إِنْ مَكَّنَّاكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُمْ مِنْ شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (And indeed We had firmly established them with that wherewith We have not established you! And We had assigned them the hearing, seeing, and hearts; but their hearing, seeing, and their hearts availed them nothing since they used to deny the Ayat of Allah, and they were completely encircled by that which they used to mock at!)(46:26) أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۚ كَانُوا أَكْثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً (Have they not traveled through the earth and seen what was the end of those before them? They were more in number than them and mightier in strength)(40:82). but that did not protect them from the punishment of Allah, and Allah destroyed them because they denied His Messengers. Allah says: فَكَذَّبُوا رُسُلِي ۖ فَكَيْفَ كَانَ نَكِيرِ (yet they denied My Messengers. Then how (terrible) was My denial!) meaning, 'how severe was My wrath and how great was My avenging of My Messengers.'

And when Our Clear Verses are recited to them, they say: "This is naught but a man who wishes to hinder you from that which your fathers used to worship." And they say: "This is nothing but an invented lie." And those who disbelieve say of the truth when it has come to them: "This is nothing but evident magic! (43)And We had not given them Scriptures that they could study, nor sent to them before you any warner (44)And those before them denied; these have not received even a tenth of what We had granted to those (of old); yet they denied My Messengers. Then how (terrible) was My denial (45) The Saying of the Disbelievers about the Prophets, and its refutation Allah tells us that the disbeliever deserve to be severely punished by Him, because when His clear Verses were recited to them, and they heard them fresh from the lips of His Messenger ﷺ, they said: قَالُوا مَا هَٰذَا إِلَّا رَجُلٌ يُرِيدُ أَنْ يَصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ (They say: "This is naught but a man who wishes to hinder you from that which your fathers used to worship.") meaning, that the religion of their fathers was the truth and that what the Messenger brought to them was false – may the curse of Allah be upon them and their fathers! وَقَالُوا مَا هَٰذَا إِلَّا إِفْكٌ مُفْتَرًى (And they say: "This is nothing but an invented lie.") referring to the Qur'an. وَقَالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جَاءَهُمْ إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ (And those who disbelieve say of the truth when it has come to them: "This is nothing but evident magic!") Allah says: وَمَا آتَيْنَاهُمْ مِنْ كُتُبٍ يَدْرُسُونَهَا ۖ وَمَا أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ مِنْ نَذِيرٍ (And We had not given them Scriptures that they could study, nor sent to them before you any warner) meaning, Allah did not reveal any Book to the Arabs before the Qur'an, and He did not send any Prophet to them before Muhammad ﷺ. They used to wish for that and say, 'if only a warner comes to us or a Book is revealed to us, we would be more guided than others,' but when Allah blessed them with that, they disbelieved him and stubbornly rejected him. Then Allah says: وَكَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ (And those before them denied;) meaning, other nations. وَمَا بَلَغُوا مِعْشَارَ مَا آتَيْنَاهُمْ (these have not received even a tenth of what We had granted to those (of old);) Ibn 'Abbas, may Allah be pleased with him, said, "Of the power of this world." This was also the view of Qatadah, As-Suddi and Ibn Zayd. This is like the Ayat: وَلَقَدْ مَكَّنَّاهُمْ فِيمَا إِنْ مَكَّنَّاكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُمْ مِنْ شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (And indeed We had firmly established them with that wherewith We have not established you! And We had assigned them the hearing, seeing, and hearts; but their hearing, seeing, and their hearts availed them nothing since they used to deny the Ayat of Allah, and they were completely encircled by that which they used to mock at!)(46:26) أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۚ كَانُوا أَكْثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً (Have they not traveled through the earth and seen what was the end of those before them? They were more in number than them and mightier in strength)(40:82). but that did not protect them from the punishment of Allah, and Allah destroyed them because they denied His Messengers. Allah says: فَكَذَّبُوا رُسُلِي ۖ فَكَيْفَ كَانَ نَكِيرِ (yet they denied My Messengers. Then how (terrible) was My denial!) meaning, 'how severe was My wrath and how great was My avenging of My Messengers.'

And when Our Clear Verses are recited to them, they say: "This is naught but a man who wishes to hinder you from that which your fathers used to worship." And they say: "This is nothing but an invented lie." And those who disbelieve say of the truth when it has come to them: "This is nothing but evident magic! (43)And We had not given them Scriptures that they could study, nor sent to them before you any warner (44)And those before them denied; these have not received even a tenth of what We had granted to those (of old); yet they denied My Messengers. Then how (terrible) was My denial (45) The Saying of the Disbelievers about the Prophets, and its refutation Allah tells us that the disbeliever deserve to be severely punished by Him, because when His clear Verses were recited to them, and they heard them fresh from the lips of His Messenger ﷺ, they said: قَالُوا مَا هَٰذَا إِلَّا رَجُلٌ يُرِيدُ أَنْ يَصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ (They say: "This is naught but a man who wishes to hinder you from that which your fathers used to worship.") meaning, that the religion of their fathers was the truth and that what the Messenger brought to them was false – may the curse of Allah be upon them and their fathers! وَقَالُوا مَا هَٰذَا إِلَّا إِفْكٌ مُفْتَرًى (And they say: "This is nothing but an invented lie.") referring to the Qur'an. وَقَالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جَاءَهُمْ إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ (And those who disbelieve say of the truth when it has come to them: "This is nothing but evident magic!") Allah says: وَمَا آتَيْنَاهُمْ مِنْ كُتُبٍ يَدْرُسُونَهَا ۖ وَمَا أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ مِنْ نَذِيرٍ (And We had not given them Scriptures that they could study, nor sent to them before you any warner) meaning, Allah did not reveal any Book to the Arabs before the Qur'an, and He did not send any Prophet to them before Muhammad ﷺ. They used to wish for that and say, 'if only a warner comes to us or a Book is revealed to us, we would be more guided than others,' but when Allah blessed them with that, they disbelieved him and stubbornly rejected him. Then Allah says: وَكَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ (And those before them denied;) meaning, other nations. وَمَا بَلَغُوا مِعْشَارَ مَا آتَيْنَاهُمْ (these have not received even a tenth of what We had granted to those (of old);) Ibn 'Abbas, may Allah be pleased with him, said, "Of the power of this world." This was also the view of Qatadah, As-Suddi and Ibn Zayd. This is like the Ayat: وَلَقَدْ مَكَّنَّاهُمْ فِيمَا إِنْ مَكَّنَّاكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُمْ مِنْ شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (And indeed We had firmly established them with that wherewith We have not established you! And We had assigned them the hearing, seeing, and hearts; but their hearing, seeing, and their hearts availed them nothing since they used to deny the Ayat of Allah, and they were completely encircled by that which they used to mock at!)(46:26) أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۚ كَانُوا أَكْثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً (Have they not traveled through the earth and seen what was the end of those before them? They were more in number than them and mightier in strength)(40:82). but that did not protect them from the punishment of Allah, and Allah destroyed them because they denied His Messengers. Allah says: فَكَذَّبُوا رُسُلِي ۖ فَكَيْفَ كَانَ نَكِيرِ (yet they denied My Messengers. Then how (terrible) was My denial!) meaning, 'how severe was My wrath and how great was My avenging of My Messengers.'

Say: "I exhort you to one (thing) only, that you stand up for Allah's sake in pairs and singly, and reflect, there is no madness in your companion. He is only a warner to you in face of a severe torment. (46) Refutation of Their Accusation that the Prophet (صلی اللہ علیہ وسلم) was Insane Allah says: 'Say, O Muhammad, to these disbelievers who claim that you are crazy,' إِنَّمَا أَعِظُكُمْ بِوَاحِدَةٍ (I exhort you to one (thing) only,) meaning, 'I am only telling you to one thing,' and that is: أَنْ تَقُومُوا لِلَّهِ مَثْنَىٰ وَفُرَادَىٰ ثُمَّ تَتَفَكَّرُوا ۚ مَا بِصَاحِبِكُمْ مِنْ جِنَّةٍ ۚ (that you stand up for Allah's sake in pairs and singly, and reflect, there is no madness in your companion.) meaning, 'stand sincerely before Allah, without being influenced by your own desires or tribal feelings, and ask one another, is Muhammad crazy? Advise one another,' ثُمَّ تَتَفَكَّرُوا (and reflect) means, let each person look within himself concerning the matter of Muhammad ﷺ, and ask other people about him if he is still confused, then let him think about the matter. Allah says: أَنْ تَقُومُوا لِلَّهِ مَثْنَىٰ وَفُرَادَىٰ ثُمَّ تَتَفَكَّرُوا ۚ مَا بِصَاحِبِكُمْ مِنْ جِنَّةٍ ۚ (that you stand up for Allah's sake in pairs and singly, and reflect, there is no madness in your companion.) This meaning was stated by Mujahid, Muhammad bin Ka'b, As-Suddi, Qatadah and others. This is what is meant by the Ayah. إِنْ هُوَ إِلَّا نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ (He is only a warner to you in face of a severe torment.) Al-Bukhari recorded that Ibn 'Abbas, may Allah be pleased with him, commented on this Ayah: "One day, the Prophet ﷺ climbed up As-Safa' and shouted, يَا صَبَاحَاهْ (O people!) The Quraysh gathered around him, and said, 'What is the matter with you?' He said, أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ الْعَدُوَّ يُصَبِّحُكُمْ أَوْ يُمَسِّيكُمْ أَمَا كُنْتُمْ تُصَدِّقُونِّي (What do you think? If I told you that the enemy were approaching and will reach us in the morning or in the evening, would you believe me?) They said, 'Of course.' He ﷺ said: فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ (I am a warner to you in the face of a severe punishment.) Abu Lahab said, 'May you perish! You have called us together only to tell us this?' Then Allah revealed: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (Perish the two hands of Abu Lahab and perish he!)(111:1) We have already discussed this in our Tafsir of the Ayah: وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred)(26:214).

Say: "Whatever wage I might have asked of you is yours. My wage is from Allah only, and He is a Witness over all things. (47)Say: "Verily, my Lord sends down the truth, the All-Knower of the Unseen. (48)Say: "The truth has come, and the falsehood can neither create anything nor resurrect. (49)Say: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me. Truly, He is All-Hearer, Ever Near. (50) I do not ask for any Reward for conveying the Message Allah commands His Messenger ﷺ to say to the idolators: مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ ۖ (Whatever wage I might have asked of you is yours.) meaning, 'I do not want anything for conveying the Message of Allah to you, advising you and telling you to worship Allah.' إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ (My wage is from Allah only,) means, 'rather I will seek the reward for that with Allah.' وَهُوَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (and He is a Witness over all things.) means, 'He knows all things, and He knows everything about me and the manner in which I am conveying the Message to you, and He knows all about you.' قُلْ إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوبِ (Say: "Verily, my Lord sends down the truth, the All-Knower of the Unseen.") This is like the Ayah: يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ (He sends the Revelation by His command to any of His servants He wills)(40:15). meaning, He sends the angel to whomsoever He wills of His servants among the people on earth, and He is the All-Knower of the Unseen; nothing whatsoever is hidden from Him in the heavens or on earth. قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") means, truth and the great Law have come from Allah, and falsehood has gone and has perished and vanished. This is like the Ayah: بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ ۚ (Nay, We fling the truth against the falsehood, so it destroys it, and behold, it is vanished)(21:18). When the Messenger of Allah ﷺ entered Al-Masjid Al-Haram on the day of the conquest of Makkah, and found those idols standing around the Ka'bah, he started to hit the idols with his bow, reciting, وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا (And say: "The truth has come and the falsehood has vanished. Surely, the falsehood is ever bound to vanish.")(17:81), and: قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") This was recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. قُلْ إِنْ ضَلَلْتُ فَإِنَّمَا أَضِلُّ عَلَىٰ نَفْسِي ۖ وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِي إِلَيَّ رَبِّي ۚ (Say: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me...") means, all good comes from Allah, and in what Allah sends down of revelation and clear truth there is guidance and wisdom. So whoever goes astray, does so by himself, as 'Abdullah bin Mas'ud, may Allah be pleased with him, said when he was asked about some issue. He said, "I will say what I think, and if it is correct, then it is from Allah, and if it is wrong, then it is from me and from the Shaytan, and Allah and His Messenger have nothing to do with it." إِنَّهُ سَمِيعٌ قَرِيبٌ (Truly, He is All-Hearer, Ever Near.) means, He hears all the words of His servants, and He is always near to respond to them when they call on Him. An-Nasai recorded the Hadith of Abu Musa which also appears in the Two Sahihs: إِنَّكُمْ لَاتَدْعُونَ أَصَمَّ وَلَا غَائِبًا، إِنَّمَا تَدْعُونَ سَمِيعًا قَرِيبًا مُجِيبًا (You are not calling upon one who is deaf or absent; you are calling upon One Who is All-Hearer, Ever Near and Responsive.)

Say: "Whatever wage I might have asked of you is yours. My wage is from Allah only, and He is a Witness over all things. (47)Say: "Verily, my Lord sends down the truth, the All-Knower of the Unseen. (48)Say: "The truth has come, and the falsehood can neither create anything nor resurrect. (49)Say: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me. Truly, He is All-Hearer, Ever Near. (50) I do not ask for any Reward for conveying the Message Allah commands His Messenger ﷺ to say to the idolators: مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ ۖ (Whatever wage I might have asked of you is yours.) meaning, 'I do not want anything for conveying the Message of Allah to you, advising you and telling you to worship Allah.' إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ (My wage is from Allah only,) means, 'rather I will seek the reward for that with Allah.' وَهُوَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (and He is a Witness over all things.) means, 'He knows all things, and He knows everything about me and the manner in which I am conveying the Message to you, and He knows all about you.' قُلْ إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوبِ (Say: "Verily, my Lord sends down the truth, the All-Knower of the Unseen.") This is like the Ayah: يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ (He sends the Revelation by His command to any of His servants He wills)(40:15). meaning, He sends the angel to whomsoever He wills of His servants among the people on earth, and He is the All-Knower of the Unseen; nothing whatsoever is hidden from Him in the heavens or on earth. قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") means, truth and the great Law have come from Allah, and falsehood has gone and has perished and vanished. This is like the Ayah: بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ ۚ (Nay, We fling the truth against the falsehood, so it destroys it, and behold, it is vanished)(21:18). When the Messenger of Allah ﷺ entered Al-Masjid Al-Haram on the day of the conquest of Makkah, and found those idols standing around the Ka'bah, he started to hit the idols with his bow, reciting, وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا (And say: "The truth has come and the falsehood has vanished. Surely, the falsehood is ever bound to vanish.")(17:81), and: قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") This was recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. قُلْ إِنْ ضَلَلْتُ فَإِنَّمَا أَضِلُّ عَلَىٰ نَفْسِي ۖ وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِي إِلَيَّ رَبِّي ۚ (Say: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me...") means, all good comes from Allah, and in what Allah sends down of revelation and clear truth there is guidance and wisdom. So whoever goes astray, does so by himself, as 'Abdullah bin Mas'ud, may Allah be pleased with him, said when he was asked about some issue. He said, "I will say what I think, and if it is correct, then it is from Allah, and if it is wrong, then it is from me and from the Shaytan, and Allah and His Messenger have nothing to do with it." إِنَّهُ سَمِيعٌ قَرِيبٌ (Truly, He is All-Hearer, Ever Near.) means, He hears all the words of His servants, and He is always near to respond to them when they call on Him. An-Nasai recorded the Hadith of Abu Musa which also appears in the Two Sahihs: إِنَّكُمْ لَاتَدْعُونَ أَصَمَّ وَلَا غَائِبًا، إِنَّمَا تَدْعُونَ سَمِيعًا قَرِيبًا مُجِيبًا (You are not calling upon one who is deaf or absent; you are calling upon One Who is All-Hearer, Ever Near and Responsive.)

Say: "Whatever wage I might have asked of you is yours. My wage is from Allah only, and He is a Witness over all things. (47)Say: "Verily, my Lord sends down the truth, the All-Knower of the Unseen. (48)Say: "The truth has come, and the falsehood can neither create anything nor resurrect. (49)Say: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me. Truly, He is All-Hearer, Ever Near. (50) I do not ask for any Reward for conveying the Message Allah commands His Messenger ﷺ to say to the idolators: مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ ۖ (Whatever wage I might have asked of you is yours.) meaning, 'I do not want anything for conveying the Message of Allah to you, advising you and telling you to worship Allah.' إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ (My wage is from Allah only,) means, 'rather I will seek the reward for that with Allah.' وَهُوَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (and He is a Witness over all things.) means, 'He knows all things, and He knows everything about me and the manner in which I am conveying the Message to you, and He knows all about you.' قُلْ إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوبِ (Say: "Verily, my Lord sends down the truth, the All-Knower of the Unseen.") This is like the Ayah: يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ (He sends the Revelation by His command to any of His servants He wills)(40:15). meaning, He sends the angel to whomsoever He wills of His servants among the people on earth, and He is the All-Knower of the Unseen; nothing whatsoever is hidden from Him in the heavens or on earth. قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") means, truth and the great Law have come from Allah, and falsehood has gone and has perished and vanished. This is like the Ayah: بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ ۚ (Nay, We fling the truth against the falsehood, so it destroys it, and behold, it is vanished)(21:18). When the Messenger of Allah ﷺ entered Al-Masjid Al-Haram on the day of the conquest of Makkah, and found those idols standing around the Ka'bah, he started to hit the idols with his bow, reciting, وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا (And say: "The truth has come and the falsehood has vanished. Surely, the falsehood is ever bound to vanish.")(17:81), and: قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") This was recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. قُلْ إِنْ ضَلَلْتُ فَإِنَّمَا أَضِلُّ عَلَىٰ نَفْسِي ۖ وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِي إِلَيَّ رَبِّي ۚ (Say: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me...") means, all good comes from Allah, and in what Allah sends down of revelation and clear truth there is guidance and wisdom. So whoever goes astray, does so by himself, as 'Abdullah bin Mas'ud, may Allah be pleased with him, said when he was asked about some issue. He said, "I will say what I think, and if it is correct, then it is from Allah, and if it is wrong, then it is from me and from the Shaytan, and Allah and His Messenger have nothing to do with it." إِنَّهُ سَمِيعٌ قَرِيبٌ (Truly, He is All-Hearer, Ever Near.) means, He hears all the words of His servants, and He is always near to respond to them when they call on Him. An-Nasai recorded the Hadith of Abu Musa which also appears in the Two Sahihs: إِنَّكُمْ لَاتَدْعُونَ أَصَمَّ وَلَا غَائِبًا، إِنَّمَا تَدْعُونَ سَمِيعًا قَرِيبًا مُجِيبًا (You are not calling upon one who is deaf or absent; you are calling upon One Who is All-Hearer, Ever Near and Responsive.)

Say: "Whatever wage I might have asked of you is yours. My wage is from Allah only, and He is a Witness over all things. (47)Say: "Verily, my Lord sends down the truth, the All-Knower of the Unseen. (48)Say: "The truth has come, and the falsehood can neither create anything nor resurrect. (49)Say: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me. Truly, He is All-Hearer, Ever Near. (50) I do not ask for any Reward for conveying the Message Allah commands His Messenger ﷺ to say to the idolators: مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ ۖ (Whatever wage I might have asked of you is yours.) meaning, 'I do not want anything for conveying the Message of Allah to you, advising you and telling you to worship Allah.' إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ (My wage is from Allah only,) means, 'rather I will seek the reward for that with Allah.' وَهُوَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (and He is a Witness over all things.) means, 'He knows all things, and He knows everything about me and the manner in which I am conveying the Message to you, and He knows all about you.' قُلْ إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوبِ (Say: "Verily, my Lord sends down the truth, the All-Knower of the Unseen.") This is like the Ayah: يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ (He sends the Revelation by His command to any of His servants He wills)(40:15). meaning, He sends the angel to whomsoever He wills of His servants among the people on earth, and He is the All-Knower of the Unseen; nothing whatsoever is hidden from Him in the heavens or on earth. قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") means, truth and the great Law have come from Allah, and falsehood has gone and has perished and vanished. This is like the Ayah: بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ ۚ (Nay, We fling the truth against the falsehood, so it destroys it, and behold, it is vanished)(21:18). When the Messenger of Allah ﷺ entered Al-Masjid Al-Haram on the day of the conquest of Makkah, and found those idols standing around the Ka'bah, he started to hit the idols with his bow, reciting, وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا (And say: "The truth has come and the falsehood has vanished. Surely, the falsehood is ever bound to vanish.")(17:81), and: قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") This was recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. قُلْ إِنْ ضَلَلْتُ فَإِنَّمَا أَضِلُّ عَلَىٰ نَفْسِي ۖ وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِي إِلَيَّ رَبِّي ۚ (Say: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me...") means, all good comes from Allah, and in what Allah sends down of revelation and clear truth there is guidance and wisdom. So whoever goes astray, does so by himself, as 'Abdullah bin Mas'ud, may Allah be pleased with him, said when he was asked about some issue. He said, "I will say what I think, and if it is correct, then it is from Allah, and if it is wrong, then it is from me and from the Shaytan, and Allah and His Messenger have nothing to do with it." إِنَّهُ سَمِيعٌ قَرِيبٌ (Truly, He is All-Hearer, Ever Near.) means, He hears all the words of His servants, and He is always near to respond to them when they call on Him. An-Nasai recorded the Hadith of Abu Musa which also appears in the Two Sahihs: إِنَّكُمْ لَاتَدْعُونَ أَصَمَّ وَلَا غَائِبًا، إِنَّمَا تَدْعُونَ سَمِيعًا قَرِيبًا مُجِيبًا (You are not calling upon one who is deaf or absent; you are calling upon One Who is All-Hearer, Ever Near and Responsive.)

And if you could but see, when they will be terrified with no escape, and they will be seized from a near place (51)And they will say: "We do believe (now);" but how could they receive (Tanawush) from a place so far off (52)Indeed they did disbelieve before (in this world), and they (used to) conjecture about the Unseen, from a far place (53)And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind. Verily, they have been in grave doubt (54) Here Allah says: 'if only you could see, O Muhammad, when these deniers are terrified on the Day of Resurrection, and they have no way of escape and nowhere to run to and no refuge.' وَأُخِذُوا مِنْ مَكَانٍ قَرِيبٍ (and they will be seized from a near place.) means, they will not even be given the slightest chance of escape, but they will be seized from the first instant. Al-Hasan Al-Basri said: "When they come forth from their graves." وَقَالُوا آمَنَّا بِهِ (And they will say: "We do believe (now);") means, on the Day of Resurrection, they will say, 'we believe in Allah and His angels, Books and Messengers.' This is like the Ayah: وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ (And if you only could see when the criminals shall hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back that we will do righteous good deeds. Verily, we now believe with certainty.")(32:12) Allah says: وَأَنَّىٰ لَهُمُ التَّنَاوُشُ مِنْ مَكَانٍ بَعِيدٍ (but how could they receive from a place so far off?) meaning, how could they attain faith now that they are so far removed from the place where it could be accepted from them, and they have entered the realm of the Hereafter which is the realm of reward and punishment, not the realm of trial and testing? If they had believed in this world, that would have been good for them, but now they have entered the Hereafter, there is no way that their faith can be accepted, just as there is no way a person can get a thing if he is far away from it. Mujahid said: وَأَنَّىٰ لَهُمُ التَّنَاوُشُ (but how could they 'At-Tanawush'?) means, "How could they attain that?" Az-Zuhri said, "They will wish to attain faith when they have reached the Hereafter and are cut off from this world." Al-Hasan Al-Basri said, "They will seek something when they have no way of attaining it, they will seek faith from a distant place." وَقَدْ كَفَرُوا بِهِ مِنْ قَبْلُ ۖ (Indeed they did disbelieve before) means, how can they attain faith in the Hereafter when in this world they disbelieved in the truth and denied the Messengers? وَيَقْذِفُونَ بِالْغَيْبِ مِنْ مَكَانٍ بَعِيدٍ (and they (used to) conjecture about the Unseen from a far place.) Malik narrated from Zayd bin Aslam that he said: وَيَقْذِفُونَ بِالْغَيْبِ (and they (used to) conjecture about the Unseen,) means, "By guessing." as Allah says, رَجْمًا بِالْغَيْبِ (guessing at the Unseen)(18:22). Sometimes they said he was a poet, sometimes they said he was a soothsayer, or a sorcerer, or a mad man, or other baseless comments. They denied the idea of resurrection and said: إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ (we do not think it but as a conjecture, and we have no firm convincing belief.)(45:32). Qatadah and Mujahid said, "Their belief that there would be no resurrection, no Paradise and no Hell was based on mere conjecture." وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire,) Al-Hasan Al-Basri, Ad-Dahhak and others, "This means faith." As-Suddi said: وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire,) means "Repentance." This was also the view of Ibn Jarir, may Allah have mercy on him. Mujahid said: وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire,) means, "This world and its wealth, luxuries and people." Something similar was narrated from Ibn 'Umar, Ibn 'Abbas and Ar-Rabi' bin Anas, may Allah be pleased with him. It is also the opinion of Al-Bukhari and the Group. The correct view is that there is no contradiction between the two views, for a barrier will be set between them and what they desire in this world, and what they seek in the Hereafter will be denied from them. كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ (as was done in the past with the people of their kind.) means, as happened to the nations of the past who disbelieved in the Messengers; when the punishment of Allah came upon them, they wished that they had believed, but this was not accepted from them. فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا ۖ سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ ۖ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ (So, when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners." Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly.)(40:84-85). إِنَّهُمْ كَانُوا فِي شَكٍّ مُرِيبٍ (Verily, they have been in grave doubt.) means, in this world they had doubts, so their faith will not be accepted from them when they behold the punishment with their own eyes. Qatadah said, "Beware of doubt. For whoever dies doubting, will be raised doubting; and whoever dies believing, with certainty will be raised believing with certainty." This is the end of the Tafsir of Surah Saba'. Allah, may He be glorified and exalted, is the Guide to the right way.

And if you could but see, when they will be terrified with no escape, and they will be seized from a near place (51)And they will say: "We do believe (now);" but how could they receive (Tanawush) from a place so far off (52)Indeed they did disbelieve before (in this world), and they (used to) conjecture about the Unseen, from a far place (53)And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind. Verily, they have been in grave doubt (54) Here Allah says: 'if only you could see, O Muhammad, when these deniers are terrified on the Day of Resurrection, and they have no way of escape and nowhere to run to and no refuge.' وَأُخِذُوا مِنْ مَكَانٍ قَرِيبٍ (and they will be seized from a near place.) means, they will not even be given the slightest chance of escape, but they will be seized from the first instant. Al-Hasan Al-Basri said: "When they come forth from their graves." وَقَالُوا آمَنَّا بِهِ (And they will say: "We do believe (now);") means, on the Day of Resurrection, they will say, 'we believe in Allah and His angels, Books and Messengers.' This is like the Ayah: وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ (And if you only could see when the criminals shall hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back that we will do righteous good deeds. Verily, we now believe with certainty.")(32:12) Allah says: وَأَنَّىٰ لَهُمُ التَّنَاوُشُ مِنْ مَكَانٍ بَعِيدٍ (but how could they receive from a place so far off?) meaning, how could they attain faith now that they are so far removed from the place where it could be accepted from them, and they have entered the realm of the Hereafter which is the realm of reward and punishment, not the realm of trial and testing? If they had believed in this world, that would have been good for them, but now they have entered the Hereafter, there is no way that their faith can be accepted, just as there is no way a person can get a thing if he is far away from it. Mujahid said: وَأَنَّىٰ لَهُمُ التَّنَاوُشُ (but how could they 'At-Tanawush'?) means, "How could they attain that?" Az-Zuhri said, "They will wish to attain faith when they have reached the Hereafter and are cut off from this world." Al-Hasan Al-Basri said, "They will seek something when they have no way of attaining it, they will seek faith from a distant place." وَقَدْ كَفَرُوا بِهِ مِنْ قَبْلُ ۖ (Indeed they did disbelieve before) means, how can they attain faith in the Hereafter when in this world they disbelieved in the truth and denied the Messengers? وَيَقْذِفُونَ بِالْغَيْبِ مِنْ مَكَانٍ بَعِيدٍ (and they (used to) conjecture about the Unseen from a far place.) Malik narrated from Zayd bin Aslam that he said: وَيَقْذِفُونَ بِالْغَيْبِ (and they (used to) conjecture about the Unseen,) means, "By guessing." as Allah says, رَجْمًا بِالْغَيْبِ (guessing at the Unseen)(18:22). Sometimes they said he was a poet, sometimes they said he was a soothsayer, or a sorcerer, or a mad man, or other baseless comments. They denied the idea of resurrection and said: إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ (we do not think it but as a conjecture, and we have no firm convincing belief.)(45:32). Qatadah and Mujahid said, "Their belief that there would be no resurrection, no Paradise and no Hell was based on mere conjecture." وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire,) Al-Hasan Al-Basri, Ad-Dahhak and others, "This means faith." As-Suddi said: وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire,) means "Repentance." This was also the view of Ibn Jarir, may Allah have mercy on him. Mujahid said: وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire,) means, "This world and its wealth, luxuries and people." Something similar was narrated from Ibn 'Umar, Ibn 'Abbas and Ar-Rabi' bin Anas, may Allah be pleased with him. It is also the opinion of Al-Bukhari and the Group. The correct view is that there is no contradiction between the two views, for a barrier will be set between them and what they desire in this world, and what they seek in the Hereafter will be denied from them. كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ (as was done in the past with the people of their kind.) means, as happened to the nations of the past who disbelieved in the Messengers; when the punishment of Allah came upon them, they wished that they had believed, but this was not accepted from them. فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا ۖ سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ ۖ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ (So, when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners." Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly.)(40:84-85). إِنَّهُمْ كَانُوا فِي شَكٍّ مُرِيبٍ (Verily, they have been in grave doubt.) means, in this world they had doubts, so their faith will not be accepted from them when they behold the punishment with their own eyes. Qatadah said, "Beware of doubt. For whoever dies doubting, will be raised doubting; and whoever dies believing, with certainty will be raised believing with certainty." This is the end of the Tafsir of Surah Saba'. Allah, may He be glorified and exalted, is the Guide to the right way.

And if you could but see, when they will be terrified with no escape, and they will be seized from a near place (51)And they will say: "We do believe (now);" but how could they receive (Tanawush) from a place so far off (52)Indeed they did disbelieve before (in this world), and they (used to) conjecture about the Unseen, from a far place (53)And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind. Verily, they have been in grave doubt (54) Here Allah says: 'if only you could see, O Muhammad, when these deniers are terrified on the Day of Resurrection, and they have no way of escape and nowhere to run to and no refuge.' وَأُخِذُوا مِنْ مَكَانٍ قَرِيبٍ (and they will be seized from a near place.) means, they will not even be given the slightest chance of escape, but they will be seized from the first instant. Al-Hasan Al-Basri said: "When they come forth from their graves." وَقَالُوا آمَنَّا بِهِ (And they will say: "We do believe (now);") means, on the Day of Resurrection, they will say, 'we believe in Allah and His angels, Books and Messengers.' This is like the Ayah: وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ (And if you only could see when the criminals shall hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back that we will do righteous good deeds. Verily, we now believe with certainty.")(32:12) Allah says: وَأَنَّىٰ لَهُمُ التَّنَاوُشُ مِنْ مَكَانٍ بَعِيدٍ (but how could they receive from a place so far off?) meaning, how could they attain faith now that they are so far removed from the place where it could be accepted from them, and they have entered the realm of the Hereafter which is the realm of reward and punishment, not the realm of trial and testing? If they had believed in this world, that would have been good for them, but now they have entered the Hereafter, there is no way that their faith can be accepted, just as there is no way a person can get a thing if he is far away from it. Mujahid said: وَأَنَّىٰ لَهُمُ التَّنَاوُشُ (but how could they 'At-Tanawush'?) means, "How could they attain that?" Az-Zuhri said, "They will wish to attain faith when they have reached the Hereafter and are cut off from this world." Al-Hasan Al-Basri said, "They will seek something when they have no way of attaining it, they will seek faith from a distant place." وَقَدْ كَفَرُوا بِهِ مِنْ قَبْلُ ۖ (Indeed they did disbelieve before) means, how can they attain faith in the Hereafter when in this world they disbelieved in the truth and denied the Messengers? وَيَقْذِفُونَ بِالْغَيْبِ مِنْ مَكَانٍ بَعِيدٍ (and they (used to) conjecture about the Unseen from a far place.) Malik narrated from Zayd bin Aslam that he said: وَيَقْذِفُونَ بِالْغَيْبِ (and they (used to) conjecture about the Unseen,) means, "By guessing." as Allah says, رَجْمًا بِالْغَيْبِ (guessing at the Unseen)(18:22). Sometimes they said he was a poet, sometimes they said he was a soothsayer, or a sorcerer, or a mad man, or other baseless comments. They denied the idea of resurrection and said: إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ (we do not think it but as a conjecture, and we have no firm convincing belief.)(45:32). Qatadah and Mujahid said, "Their belief that there would be no resurrection, no Paradise and no Hell was based on mere conjecture." وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire,) Al-Hasan Al-Basri, Ad-Dahhak and others, "This means faith." As-Suddi said: وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire,) means "Repentance." This was also the view of Ibn Jarir, may Allah have mercy on him. Mujahid said: وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire,) means, "This world and its wealth, luxuries and people." Something similar was narrated from Ibn 'Umar, Ibn 'Abbas and Ar-Rabi' bin Anas, may Allah be pleased with him. It is also the opinion of Al-Bukhari and the Group. The correct view is that there is no contradiction between the two views, for a barrier will be set between them and what they desire in this world, and what they seek in the Hereafter will be denied from them. كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ (as was done in the past with the people of their kind.) means, as happened to the nations of the past who disbelieved in the Messengers; when the punishment of Allah came upon them, they wished that they had believed, but this was not accepted from them. فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا ۖ سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ ۖ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ (So, when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners." Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly.)(40:84-85). إِنَّهُمْ كَانُوا فِي شَكٍّ مُرِيبٍ (Verily, they have been in grave doubt.) means, in this world they had doubts, so their faith will not be accepted from them when they behold the punishment with their own eyes. Qatadah said, "Beware of doubt. For whoever dies doubting, will be raised doubting; and whoever dies believing, with certainty will be raised believing with certainty." This is the end of the Tafsir of Surah Saba'. Allah, may He be glorified and exalted, is the Guide to the right way.

And if you could but see, when they will be terrified with no escape, and they will be seized from a near place (51)And they will say: "We do believe (now);" but how could they receive (Tanawush) from a place so far off (52)Indeed they did disbelieve before (in this world), and they (used to) conjecture about the Unseen, from a far place (53)And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind. Verily, they have been in grave doubt (54) Here Allah says: 'if only you could see, O Muhammad, when these deniers are terrified on the Day of Resurrection, and they have no way of escape and nowhere to run to and no refuge.' وَأُخِذُوا مِنْ مَكَانٍ قَرِيبٍ (and they will be seized from a near place.) means, they will not even be given the slightest chance of escape, but they will be seized from the first instant. Al-Hasan Al-Basri said: "When they come forth from their graves." وَقَالُوا آمَنَّا بِهِ (And they will say: "We do believe (now);") means, on the Day of Resurrection, they will say, 'we believe in Allah and His angels, Books and Messengers.' This is like the Ayah: وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ (And if you only could see when the criminals shall hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back that we will do righteous good deeds. Verily, we now believe with certainty.")(32:12) Allah says: وَأَنَّىٰ لَهُمُ التَّنَاوُشُ مِنْ مَكَانٍ بَعِيدٍ (but how could they receive from a place so far off?) meaning, how could they attain faith now that they are so far removed from the place where it could be accepted from them, and they have entered the realm of the Hereafter which is the realm of reward and punishment, not the realm of trial and testing? If they had believed in this world, that would have been good for them, but now they have entered the Hereafter, there is no way that their faith can be accepted, just as there is no way a person can get a thing if he is far away from it. Mujahid said: وَأَنَّىٰ لَهُمُ التَّنَاوُشُ (but how could they 'At-Tanawush'?) means, "How could they attain that?" Az-Zuhri said, "They will wish to attain faith when they have reached the Hereafter and are cut off from this world." Al-Hasan Al-Basri said, "They will seek something when they have no way of attaining it, they will seek faith from a distant place." وَقَدْ كَفَرُوا بِهِ مِنْ قَبْلُ ۖ (Indeed they did disbelieve before) means, how can they attain faith in the Hereafter when in this world they disbelieved in the truth and denied the Messengers? وَيَقْذِفُونَ بِالْغَيْبِ مِنْ مَكَانٍ بَعِيدٍ (and they (used to) conjecture about the Unseen from a far place.) Malik narrated from Zayd bin Aslam that he said: وَيَقْذِفُونَ بِالْغَيْبِ (and they (used to) conjecture about the Unseen,) means, "By guessing." as Allah says, رَجْمًا بِالْغَيْبِ (guessing at the Unseen)(18:22). Sometimes they said he was a poet, sometimes they said he was a soothsayer, or a sorcerer, or a mad man, or other baseless comments. They denied the idea of resurrection and said: إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ (we do not think it but as a conjecture, and we have no firm convincing belief.)(45:32). Qatadah and Mujahid said, "Their belief that there would be no resurrection, no Paradise and no Hell was based on mere conjecture." وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire,) Al-Hasan Al-Basri, Ad-Dahhak and others, "This means faith." As-Suddi said: وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire,) means "Repentance." This was also the view of Ibn Jarir, may Allah have mercy on him. Mujahid said: وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire,) means, "This world and its wealth, luxuries and people." Something similar was narrated from Ibn 'Umar, Ibn 'Abbas and Ar-Rabi' bin Anas, may Allah be pleased with him. It is also the opinion of Al-Bukhari and the Group. The correct view is that there is no contradiction between the two views, for a barrier will be set between them and what they desire in this world, and what they seek in the Hereafter will be denied from them. كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ (as was done in the past with the people of their kind.) means, as happened to the nations of the past who disbelieved in the Messengers; when the punishment of Allah came upon them, they wished that they had believed, but this was not accepted from them. فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا ۖ سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ ۖ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ (So, when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners." Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly.)(40:84-85). إِنَّهُمْ كَانُوا فِي شَكٍّ مُرِيبٍ (Verily, they have been in grave doubt.) means, in this world they had doubts, so their faith will not be accepted from them when they behold the punishment with their own eyes. Qatadah said, "Beware of doubt. For whoever dies doubting, will be raised doubting; and whoever dies believing, with certainty will be raised believing with certainty." This is the end of the Tafsir of Surah Saba'. Allah, may He be glorified and exalted, is the Guide to the right way.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَمْدُ لِلَّهِ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ جَاعِلِ الْمَلَائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۚ يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (1. All praise is due to Allah, Fatir of the heavens and the earth, Who made the angels messengers with wings, two or three or four. He increases in creation what He wills. Verily, Allah is Able to do all things.) The Power of Allah Ibn 'Abbas, may Allah be pleased with him, said, "I did not know what Fatir As-Samawati wal-Ard meant until two bedouins came to me disputing over a well. One of them said to his companion, 'Ana Fatartuha,' meaning, 'I started it.'" Ibn 'Abbas, may Allah be pleased with him, also said, فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ (Fatir of the heavens and the earth,) means, "The Originator of the heavens and the earth." Ad-Dahhak said, "Every time the phrase Fatir As-Samawati wal-Ard is used in the Qur'an, it means the Creator of the heavens and the earth." جَاعِلِ الْمَلَائِكَةِ رُسُلًا (Who made the angels messengers) means, between Him and His Prophets. أُولِي أَجْنِحَةٍ (with wings) means, with which they fly to convey quickly that which they have been commanded to convey. مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ (two or three or four.) means, among them are some who have two wings, some have three and some who have four. Some have more than that, as stated in the Hadith mentioning that the Messenger of Allah ﷺ saw Jibril, peace be upon him, on the Night of the Isra' with six hundred wings. Between each pair of wings was a distance like that between the east and the west. Allah says: يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (He increases in creation what He wills. Verily, Allah is Able to do all things.) As-Suddi said, "He increases their wings and creates them as He wills."

Whatever of mercy, Allah may grant to mankind, none can withhold it; and whatever He may withhold, none can grant it thereafter. And He is the Almighty, the All-Wise (2) None can withhold the Mercy of Allah Allah tells us that what He wills, happens, and what He does not will, does not happen. None can give what He withholds, and none can withhold what He gives. Imam Ahmad recorded that Warrad, the freed slave of Al-Mughirah bin Shu'bah, said, "Mu'awiyah wrote to Al-Mughirah bin Shu'bah, saying, 'Write for me what you heard from the Messenger of Allah ﷺ.' So Al-Mughirah called me and I wrote for him: 'I heard the Messenger of Allah ﷺ say when he finished praying, لَا إِلٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ، اللّٰهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ (There is no god (worthy of worship) except Allah alone, with no partner or associate. To Him be praise and dominion, and He is able to do all things. O Allah, there is none who can withhold what You give, and none can give what You withhold, and and good fortune and richness in anything cannot benefit one against Your will.) And I heard him forbid gossiping, asking too many questions and wasting money, burying girls alive, disobeying one's mother, and withholding from others while asking from them.'" This was also recorded by Al-Bukhari and Muslim, with several chain of narration. It was recorded in Sahih Muslim that Abu Sa'id Al-Khudri, may Allah be pleased with him, said, "When the Messenger of Allah ﷺ raised his head from bowing, he would say: سَمِعَ اللهُ لِمَنْ حَمِدَهُ، اللّٰهُمَّ رَبَّنَا لَكَ الْحَمْدُ مِلْءُ السَّمَاءِ وَالْأَرْضِ، وَمِلْءُ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ، اللّٰهُمَّ أَهْلَ الثَّنَاءِ وَالْمَجْدِ،أَحَقُّ مَا قَالَ الْعَبْدُ وَكُلُّنَا لَكَ عَبْدٌ، اللّٰهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ (Allah hears those who praise Him. O Allah, our Lord, to You be praise, filling the heavens and the earth, and filling whatever You wish besides. O Allah, the One deserving praise and glory. The truest words that any servant says – and all of us are Your servants – are: O Allah, there is none who can withhold what You give, and none can give what You withhold, and no wealth or majesty can benefit anyone against Your will.)" This Ayah is like the Ayah: وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِنْ يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ ۚ (And if Allah touches you with harm, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His favor)(10:107). And there are many similar Ayat.

O mankind! Remember the grace of Allah upon you! Is there any creator other than Allah who provides for you from the sky (rain) and the earth? La ilaha illa Huwa. How then are you turning away (from Him)(3) The Evidence of Tawhid Allah shows His servants that they should worship Him Alone, for just as He is Independent in His power of creation and provision, so He should be worshipped Alone with no partners or associates such as idols and false gods. So Allah says: لَا إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُؤْفَكُونَ (La ilaha illa Huwa. How then are you turning away (from Him)) meaning, 'how can you turn away from Him after this has been made clear and this proof has been made obvious, but you still worship idols and false gods?' And Allah knows best.

And if they deny you, so were Messengers denied before you. And to Allah return all matters (4)O mankind! Verily, the promise of Allah is true. So, let not this present life deceive you, and let not the chief deceiver deceive you about Allah (5)Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his followers that they may become the dwellers of the blazing Fire (6) Consolation in the fact that the previous Messengers were denied, and a reminder of the Resurrection Allah says: 'Even if these idolators who associate others with Allah disbelieve in you, O Muhammad, and go against the Message of Tawhid that you have brought, you have an example in the Messengers who came before you.' They also brought a clear Message to their people and told them to worship Allah alone, but their people denied them and went against them. وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ (And to Allah return all matters (for decision).) means, 'We will requite them for that in full.' Then Allah says: يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Verily, the promise of Allah is true.) meaning the Resurrection will undoubtedy come to pass. فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا ۖ (So, let not this present life deceive you,) means, 'this life is as nothing in compare to the great good that Allah has promised to His close friends and the followers of His Messengers, so do not let these transient attractions distract you from that which is lasting.' وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ (and let not the chief deceiver deceive you about Allah.) This refers to Shaytan, as stated by Ibn 'Abbas, may Allah be pleased with him. Meaning, do not let the Shaytan tempt you and divert you away from following the Messengers of Allah and believing what they say, for he is the chief deceiver and arch-liar. This Ayah is like the Ayah that appears at the end of Surah Luqman: فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ (let not then this (worldly) present life deceive you, nor let the chief deceiver deceive you about Allah)(31:33). Then Allah tells us of the enmity of Iblis towards the sons of Adam: إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚ (Surely, Shaytan is an enemy to you, so take (treat) him as an enemy.) meaning, 'he has declared his enmity towards you, so be even more hostile towards him, oppose him and do not believe the things with which he tries to tempt you.' إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ (He only invites his followers that they may become the dwellers of the blazing Fire.) means, 'he only wants to misguide you so that you will enter the blazing Fire with him.' This is a manifest enemy, and we ask Allah, the All-Powerful and Almighty to make us enemies of Shaytan and to make us followers of the Book of Allah and of the way of His Messengers. For He is able to do whatever He wills and He will respond to all supplication. This is like the Ayah: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا (And (remember) when We said to the angels: "Prostrate yourselves unto Adam." So they prostrated themselves except Iblis. He was one of the Jinn; he disobeyed the command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the wrongdoers.)(18:50)

And if they deny you, so were Messengers denied before you. And to Allah return all matters (4)O mankind! Verily, the promise of Allah is true. So, let not this present life deceive you, and let not the chief deceiver deceive you about Allah (5)Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his followers that they may become the dwellers of the blazing Fire (6) Consolation in the fact that the previous Messengers were denied, and a reminder of the Resurrection Allah says: 'Even if these idolators who associate others with Allah disbelieve in you, O Muhammad, and go against the Message of Tawhid that you have brought, you have an example in the Messengers who came before you.' They also brought a clear Message to their people and told them to worship Allah alone, but their people denied them and went against them. وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ (And to Allah return all matters (for decision).) means, 'We will requite them for that in full.' Then Allah says: يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Verily, the promise of Allah is true.) meaning the Resurrection will undoubtedy come to pass. فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا ۖ (So, let not this present life deceive you,) means, 'this life is as nothing in compare to the great good that Allah has promised to His close friends and the followers of His Messengers, so do not let these transient attractions distract you from that which is lasting.' وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ (and let not the chief deceiver deceive you about Allah.) This refers to Shaytan, as stated by Ibn 'Abbas, may Allah be pleased with him. Meaning, do not let the Shaytan tempt you and divert you away from following the Messengers of Allah and believing what they say, for he is the chief deceiver and arch-liar. This Ayah is like the Ayah that appears at the end of Surah Luqman: فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ (let not then this (worldly) present life deceive you, nor let the chief deceiver deceive you about Allah)(31:33). Then Allah tells us of the enmity of Iblis towards the sons of Adam: إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚ (Surely, Shaytan is an enemy to you, so take (treat) him as an enemy.) meaning, 'he has declared his enmity towards you, so be even more hostile towards him, oppose him and do not believe the things with which he tries to tempt you.' إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ (He only invites his followers that they may become the dwellers of the blazing Fire.) means, 'he only wants to misguide you so that you will enter the blazing Fire with him.' This is a manifest enemy, and we ask Allah, the All-Powerful and Almighty to make us enemies of Shaytan and to make us followers of the Book of Allah and of the way of His Messengers. For He is able to do whatever He wills and He will respond to all supplication. This is like the Ayah: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا (And (remember) when We said to the angels: "Prostrate yourselves unto Adam." So they prostrated themselves except Iblis. He was one of the Jinn; he disobeyed the command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the wrongdoers.)(18:50)

And if they deny you, so were Messengers denied before you. And to Allah return all matters (4)O mankind! Verily, the promise of Allah is true. So, let not this present life deceive you, and let not the chief deceiver deceive you about Allah (5)Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his followers that they may become the dwellers of the blazing Fire (6) Consolation in the fact that the previous Messengers were denied, and a reminder of the Resurrection Allah says: 'Even if these idolators who associate others with Allah disbelieve in you, O Muhammad, and go against the Message of Tawhid that you have brought, you have an example in the Messengers who came before you.' They also brought a clear Message to their people and told them to worship Allah alone, but their people denied them and went against them. وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ (And to Allah return all matters (for decision).) means, 'We will requite them for that in full.' Then Allah says: يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Verily, the promise of Allah is true.) meaning the Resurrection will undoubtedy come to pass. فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا ۖ (So, let not this present life deceive you,) means, 'this life is as nothing in compare to the great good that Allah has promised to His close friends and the followers of His Messengers, so do not let these transient attractions distract you from that which is lasting.' وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ (and let not the chief deceiver deceive you about Allah.) This refers to Shaytan, as stated by Ibn 'Abbas, may Allah be pleased with him. Meaning, do not let the Shaytan tempt you and divert you away from following the Messengers of Allah and believing what they say, for he is the chief deceiver and arch-liar. This Ayah is like the Ayah that appears at the end of Surah Luqman: فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ (let not then this (worldly) present life deceive you, nor let the chief deceiver deceive you about Allah)(31:33). Then Allah tells us of the enmity of Iblis towards the sons of Adam: إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚ (Surely, Shaytan is an enemy to you, so take (treat) him as an enemy.) meaning, 'he has declared his enmity towards you, so be even more hostile towards him, oppose him and do not believe the things with which he tries to tempt you.' إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ (He only invites his followers that they may become the dwellers of the blazing Fire.) means, 'he only wants to misguide you so that you will enter the blazing Fire with him.' This is a manifest enemy, and we ask Allah, the All-Powerful and Almighty to make us enemies of Shaytan and to make us followers of the Book of Allah and of the way of His Messengers. For He is able to do whatever He wills and He will respond to all supplication. This is like the Ayah: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا (And (remember) when We said to the angels: "Prostrate yourselves unto Adam." So they prostrated themselves except Iblis. He was one of the Jinn; he disobeyed the command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the wrongdoers.)(18:50)

Those who disbelieve, theirs will be a severe torment; and those who believe and do righteous good deeds, theirs will be forgiveness and a great reward (7)Is he, then, to whom the evil of his deeds is made fairseeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself in sorrow for them. Truly, Allah is the All-Knower of what they do (8) The Punishment of the Disbeliever and the Reward of the Believer on the Day of Resurrection Having stated that the ultimate destiny of the followers of Iblis will be the blazing Fire, Allah then tells us that for those who disbelieve there will be a severe punishment. This is because they obeyed the Shaytan and disobeyed Ar-Rahman. And He tells us that those who believed in Allah and His Messengers وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ (and do righteous good deeds, theirs will be forgiveness) meaning, from whatever sins they did, وَأَجْرٌ كَبِيرٌ (and a great reward.) for the good deeds that they did. Then Allah says: أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ (Is he, then, to whom the evil of his deeds is made fairseeming, so that he considers it as good?) meaning, 'such as disbelievers or immoral persons who do evil deeds and believe that they are doing something good, i.e., a person who is like that has been misguided by Allah, so what can you do for him You cannot help him at all.' فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۖ (Verily, Allah sends astray whom He wills and guides whom He wills.) means according to His decree. فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ (So destroy not yourself in sorrow for them.) means, do not grieve about that, for Allah is Wise in His decree and He leaves astray whomsoever He leaves astray, and He guides whomsoever He guides, and in doing so He has perfect knowledge and wisdom. Allah says: إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ (Truly, Allah is the All-Knower of what they do!)

Those who disbelieve, theirs will be a severe torment; and those who believe and do righteous good deeds, theirs will be forgiveness and a great reward (7)Is he, then, to whom the evil of his deeds is made fairseeming, so that he considers it as good? Verily, Allah sends astray whom He wills, and guides whom He wills. So destroy not yourself in sorrow for them. Truly, Allah is the All-Knower of what they do (8) The Punishment of the Disbeliever and the Reward of the Believer on the Day of Resurrection Having stated that the ultimate destiny of the followers of Iblis will be the blazing Fire, Allah then tells us that for those who disbelieve there will be a severe punishment. This is because they obeyed the Shaytan and disobeyed Ar-Rahman. And He tells us that those who believed in Allah and His Messengers وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ (and do righteous good deeds, theirs will be forgiveness) meaning, from whatever sins they did, وَأَجْرٌ كَبِيرٌ (and a great reward.) for the good deeds that they did. Then Allah says: أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ (Is he, then, to whom the evil of his deeds is made fairseeming, so that he considers it as good?) meaning, 'such as disbelievers or immoral persons who do evil deeds and believe that they are doing something good, i.e., a person who is like that has been misguided by Allah, so what can you do for him You cannot help him at all.' فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۖ (Verily, Allah sends astray whom He wills and guides whom He wills.) means according to His decree. فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ (So destroy not yourself in sorrow for them.) means, do not grieve about that, for Allah is Wise in His decree and He leaves astray whomsoever He leaves astray, and He guides whomsoever He guides, and in doing so He has perfect knowledge and wisdom. Allah says: إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ (Truly, Allah is the All-Knower of what they do!)

And it is Allah Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection (9)Whosoever desires Al-'Izzah then to Allah belongs Al-'Izzah. To Him ascend the good words, and the righteous deeds exalt it, but those who plot evils, theirs will be a severe torment. And the plotting of such will perish (10)And Allah did create you from dust, then from Nutfah, then He made you pairs. And no female conceives or gives birth but with His knowledge. And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah (11) Evidence of Life after Death Often Allah refers to the Resurrection by using the analogy of the earth coming back to life after it has died, as in the beginning of Surat Al-Hajj, where He urges His servants to draw the lesson of the former from the latter. For the earth is dead and lifeless, with nothing growing in it, then He sends to it clouds which bring water, which He sends down upon it, اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ (it is stirred (to life), and it swells and puts forth every lovely kind (of growth))(22:5). So too, when Allah wishes to resurrect the bodies, He will send rain from beneath the Throne which will cover the whole earth, and the bodies will grow in their graves like seeds grow in the earth. It says in the Sahih: كُلُّ ابْنِ آدَمَ يَبْلَىٰ إِلَّا عَجْبُ الذَّنَبِ، مِنْهُ خُلِقَ وَمِنْهُ يُرَكَّبُ (Every part of the son of Adam will disintegrate apart from the coccyx, from which he was created and from him he will be made anew.) Allah says: كَذَٰلِكَ النُّشُورُ (As such (will be) the Resurrection!) According to the Hadith of Abu Razin: "I said, 'O Messenger of Allah, how will Allah bring the dead back to life? What is the sign of that in His creation?' He ﷺ said: يَا أَبَا رَزِينٍ! أَمَا مَرَرْتَ بِوَادِي قَوْمِكَ مُمْحِلًا ثُمَّ مَرَرْتَ بِهِ يَهْتَزُّ خَضِرًا (O Abu Razin, do you not pass through the valley of your people (and see it) arid and barren, then you pass through it (and see it) stirred (to life) and green?) I said, 'Yes.' He ﷺ said: فَكَذَلِكَ يُحْيِي اللهُ الْمَوْتَى (Thus will Allah bring the dead back to life.)" Honor, Power and Glory in this World and in the Hereafter come only by obeying Allah مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا ۚ (Whosoever desires Al-'Izzah then to Allah belongs all Al-'Izzah.) means, whoever desires honor, power and glory in this world and the next, let him be obedient towards Allah, may He be exalted. This will help him reach his goal, for Allah is the Sovereign of this world and the Hereafter, and to Him belong all honor, power and glory. This is like the Ayat: الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا (Those who take disbelievers for protectors instead of believers, do they seek Al-'Izzah with them? Verily, then to Allah belongs all honor, power and glory.)(4:139) وَلَا يَحْزُنْكَ قَوْلُهُمْ ۘ إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا ۚ (And let not their speech grieve you, for all Al-'Izzah belongs to Allah)(10:65). وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ (But Al-'Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not)(63:8). Mujahid said: مَنْ كَانَ يُرِيدُ الْعِزَّةَ (Whosoever desires Al-'Izzah) means, by worshipping idols, فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا (then to Allah belongs Al-'Izzah). مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا ۚ (Whosoever desires Al-'Izzah then to Allah belongs Al-'Izzah.) means, let him seek honor, power and glory through obeying Allah, may He be glorified. Righteous Deeds ascend to Allah إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ (To Him ascend the good words,) means, words of remembrance, recitation of Qur'an, and supplications. This was the view of more than one of the Salaf. Ibn Jarir recorded that Al-Mukhariq bin Sulaym said that 'Abdullah bin Mas'ud, may Allah be pleased with him, said to them, "If we tell you a Hadith, we will bring you proof of it from the Book of Allah. When the Muslim servants says, 'Glory and praise be to Allah, there is no god worthy of worship except Allah, Allah is Most Great and blessed be Allah,' an angel takes these words and puts them under his wing, then he ascends with them to the heaven. He does not take them past any group of angels but they seek forgiveness for the one who said them, until he brings them before Allah, may He be glorified." Then 'Abdullah, may Allah be pleased with him, recited: إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ ۚ (To Him ascend the good words, and the righteous deeds exalt it)." Imam Ahmad recorded that An-Nu'man bin Bashir, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: الَّذِينَ يَذْكُرُونَ اللهَ مِنْ جَلَالِ اللهِ مِنْ تَسْبِيحِهِ وَتَكْبِيرِهِ وَتَحْمِيدِهِ وَتَهْلِيلِهِ، يَتَعَاطَفْنَ حَوْلَ الْعَرْشِ لَهُنَّ دَوِيٌّ كَدَوِيِّ النَّحْلِ، يَذْكُرْنَ بِصَاحِبِهِنَّ، أَلَا يُحِبُّ أَحَدُكُمْ أَنْ لَا يَزَالَ لَهُ عِنْدَ اللهِ شَيْءٌ يُذَكِّرُ بِهِ (Those who remember Allah and glory Allah by saying, 'Glory be to Allah, Allah is most Great, all praise is due to Allah and La ilaha illallah, these words go around the Throne buzzing like bees, mentioning those who said them. Would one of you not like to have something with Allah mentioning him?)" This was also recorded by Ibn Majah. وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ (and the righteous deeds exalt it). Ali bin Abi Talhah reported that Ibn Abbas, may Allah be pleased with him, said, "The good word is the remembrance of Allah, may He be exalted, which is taken up to Allah, and the righteous deed is the performance of obligatory duties. Whoever remembers Allah when doing an obligatory duty, his deed carries his remembrance of Allah and takes it up to Allah, may He be exalted. Whoever remembers Allah and does not perform the obligatory duties, his words will be rejected, as will his deed." وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ (but those who plot evils,) Mujahid, Said bin Jubayr and Shahr bin Hawshab said, "This refers to those who show off by their actions," i.e., they deceive the people by giving the impression that they are obeying Allah, when in fact they are hated by Allah for showing off. Allah says: لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُولَٰئِكَ هُوَ يَبُورُ (theirs will be severe torment. And the plotting of such will perish.) meaning, it will fail and vanish, for their reality is apparent from up close to those who have insight and wisdom. No one conceals a secret but Allah will cause it to become known, on his face or by a slip of the tongue, or He will cause the person to wear it like a cloak (so that everyone will see it). If it is good, then the consequences will be good, and if it is bad, then the consequences will be bad. The person who shows off cannot continue to deceive anyone but the fool, but the believers who have insight are not deceived by that; from up close, they soon discover it. And nothing at all can be hidden from the Knower of the Unseen (Allah). Allah is the Creator and Knower of the Unseen وَاللَّهُ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ (And Allah did create you from dust, then from Nutfah,) means, He initiated the creation of your father Adam from dust, then He created his offspring from semen of worthless water. ثُمَّ جَعَلَكُمْ أَزْوَاجًا (then He made you pairs.) means, male and female, as a kindness and a mercy from Him, He gave you partners from your own kind, that you may find repose in them. وَمَا تَحْمِلُ مِنْ أُنْثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِ ۚ (And no female conceives or gives birth but with His knowledge.) means, He knows about that and nothing is hidden from Him at all, but, وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ (not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.)(6:59) We have already discussed in this respect in the Ayah: اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنْثَىٰ وَمَا تَغِيضُ الْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدَارٍ - عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ (Allah knows what every female bears, and by how much the wombs fall short or exceed. Everything with Him is in (due) proportion. All-Knower of the unseen and the seen, the Most Great, the Most High.)(13:8-9). وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ (And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book.) means, some of those sperm are granted a long life, which He knows and it is recorded with Him in the First Book. وَلَا يُنْقَصُ مِنْ عُمُرِهِ (nor is a part cut off from his life,) Here the pronoun (his) refers to mankind in general, not to a specific person, because the long life which is recorded in the Book and is known by Allah will not be cut off. It was reported via Al-Awfi that Ibn Abbas said concerning the Ayah, وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah.) There is no one for whom Allah has decreed a long life but he will reach the age that has been decreed for him. When he reaches the time that has been decreed for him, he will not surpass it. And there is no one for whom Allah has decreed a short life but it will end when he reaches the age that has been decreed for him. Allah says: وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah.) He said, "That is recorded in a Book with Him." This was also the view of Ad-Dahhak bin Muzahim. On the other hand, some of them said, "The phrase وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ (And no aged man is granted a length of life) means, what He decrees for him of life, and وَلَا يُنْقَصُ مِنْ عُمُرِهِ (nor is a part cut off from his life) means, his time is constantly decreasing. All of this is known to Allah year after year, month after month, week after week, day after day, hour after hour. Everything is written with Allah in His Book." This was reported by Ibn Jarir from Abu Malik, and was also the view of As-Suddi and 'Ata' Al-Khurasani. In the Tafsir of this Ayah, An-Nasa'i recorded that Anas bin Malik, may Allah be pleased with him, said, "I heard the Messenger of Allah ﷺ say: مَنْ سَرَّهُ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ وَيُنْسَأَ لَهُ فِي أَثَرِهِ فَلْيَصِلْ رَحِمَهُ (Whoever would like to have ample provision and a long life, let him uphold the ties of kinship.)" It was also recorded by Al-Bukhari, Muslim and Abu Dawud. إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (Surely, that is easy for Allah.) means, that is very easy for Him, and He has detailed knowledge of all His creation, for His knowledge encompasses all things, and nothing at all is hidden from Him.

And it is Allah Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection (9)Whosoever desires Al-'Izzah then to Allah belongs Al-'Izzah. To Him ascend the good words, and the righteous deeds exalt it, but those who plot evils, theirs will be a severe torment. And the plotting of such will perish (10)And Allah did create you from dust, then from Nutfah, then He made you pairs. And no female conceives or gives birth but with His knowledge. And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah (11) Evidence of Life after Death Often Allah refers to the Resurrection by using the analogy of the earth coming back to life after it has died, as in the beginning of Surat Al-Hajj, where He urges His servants to draw the lesson of the former from the latter. For the earth is dead and lifeless, with nothing growing in it, then He sends to it clouds which bring water, which He sends down upon it, اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ (it is stirred (to life), and it swells and puts forth every lovely kind (of growth))(22:5). So too, when Allah wishes to resurrect the bodies, He will send rain from beneath the Throne which will cover the whole earth, and the bodies will grow in their graves like seeds grow in the earth. It says in the Sahih: كُلُّ ابْنِ آدَمَ يَبْلَىٰ إِلَّا عَجْبُ الذَّنَبِ، مِنْهُ خُلِقَ وَمِنْهُ يُرَكَّبُ (Every part of the son of Adam will disintegrate apart from the coccyx, from which he was created and from him he will be made anew.) Allah says: كَذَٰلِكَ النُّشُورُ (As such (will be) the Resurrection!) According to the Hadith of Abu Razin: "I said, 'O Messenger of Allah, how will Allah bring the dead back to life? What is the sign of that in His creation?' He ﷺ said: يَا أَبَا رَزِينٍ! أَمَا مَرَرْتَ بِوَادِي قَوْمِكَ مُمْحِلًا ثُمَّ مَرَرْتَ بِهِ يَهْتَزُّ خَضِرًا (O Abu Razin, do you not pass through the valley of your people (and see it) arid and barren, then you pass through it (and see it) stirred (to life) and green?) I said, 'Yes.' He ﷺ said: فَكَذَلِكَ يُحْيِي اللهُ الْمَوْتَى (Thus will Allah bring the dead back to life.)" Honor, Power and Glory in this World and in the Hereafter come only by obeying Allah مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا ۚ (Whosoever desires Al-'Izzah then to Allah belongs all Al-'Izzah.) means, whoever desires honor, power and glory in this world and the next, let him be obedient towards Allah, may He be exalted. This will help him reach his goal, for Allah is the Sovereign of this world and the Hereafter, and to Him belong all honor, power and glory. This is like the Ayat: الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا (Those who take disbelievers for protectors instead of believers, do they seek Al-'Izzah with them? Verily, then to Allah belongs all honor, power and glory.)(4:139) وَلَا يَحْزُنْكَ قَوْلُهُمْ ۘ إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا ۚ (And let not their speech grieve you, for all Al-'Izzah belongs to Allah)(10:65). وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ (But Al-'Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not)(63:8). Mujahid said: مَنْ كَانَ يُرِيدُ الْعِزَّةَ (Whosoever desires Al-'Izzah) means, by worshipping idols, فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا (then to Allah belongs Al-'Izzah). مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا ۚ (Whosoever desires Al-'Izzah then to Allah belongs Al-'Izzah.) means, let him seek honor, power and glory through obeying Allah, may He be glorified. Righteous Deeds ascend to Allah إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ (To Him ascend the good words,) means, words of remembrance, recitation of Qur'an, and supplications. This was the view of more than one of the Salaf. Ibn Jarir recorded that Al-Mukhariq bin Sulaym said that 'Abdullah bin Mas'ud, may Allah be pleased with him, said to them, "If we tell you a Hadith, we will bring you proof of it from the Book of Allah. When the Muslim servants says, 'Glory and praise be to Allah, there is no god worthy of worship except Allah, Allah is Most Great and blessed be Allah,' an angel takes these words and puts them under his wing, then he ascends with them to the heaven. He does not take them past any group of angels but they seek forgiveness for the one who said them, until he brings them before Allah, may He be glorified." Then 'Abdullah, may Allah be pleased with him, recited: إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ ۚ (To Him ascend the good words, and the righteous deeds exalt it)." Imam Ahmad recorded that An-Nu'man bin Bashir, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: الَّذِينَ يَذْكُرُونَ اللهَ مِنْ جَلَالِ اللهِ مِنْ تَسْبِيحِهِ وَتَكْبِيرِهِ وَتَحْمِيدِهِ وَتَهْلِيلِهِ، يَتَعَاطَفْنَ حَوْلَ الْعَرْشِ لَهُنَّ دَوِيٌّ كَدَوِيِّ النَّحْلِ، يَذْكُرْنَ بِصَاحِبِهِنَّ، أَلَا يُحِبُّ أَحَدُكُمْ أَنْ لَا يَزَالَ لَهُ عِنْدَ اللهِ شَيْءٌ يُذَكِّرُ بِهِ (Those who remember Allah and glory Allah by saying, 'Glory be to Allah, Allah is most Great, all praise is due to Allah and La ilaha illallah, these words go around the Throne buzzing like bees, mentioning those who said them. Would one of you not like to have something with Allah mentioning him?)" This was also recorded by Ibn Majah. وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ (and the righteous deeds exalt it). Ali bin Abi Talhah reported that Ibn Abbas, may Allah be pleased with him, said, "The good word is the remembrance of Allah, may He be exalted, which is taken up to Allah, and the righteous deed is the performance of obligatory duties. Whoever remembers Allah when doing an obligatory duty, his deed carries his remembrance of Allah and takes it up to Allah, may He be exalted. Whoever remembers Allah and does not perform the obligatory duties, his words will be rejected, as will his deed." وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ (but those who plot evils,) Mujahid, Said bin Jubayr and Shahr bin Hawshab said, "This refers to those who show off by their actions," i.e., they deceive the people by giving the impression that they are obeying Allah, when in fact they are hated by Allah for showing off. Allah says: لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُولَٰئِكَ هُوَ يَبُورُ (theirs will be severe torment. And the plotting of such will perish.) meaning, it will fail and vanish, for their reality is apparent from up close to those who have insight and wisdom. No one conceals a secret but Allah will cause it to become known, on his face or by a slip of the tongue, or He will cause the person to wear it like a cloak (so that everyone will see it). If it is good, then the consequences will be good, and if it is bad, then the consequences will be bad. The person who shows off cannot continue to deceive anyone but the fool, but the believers who have insight are not deceived by that; from up close, they soon discover it. And nothing at all can be hidden from the Knower of the Unseen (Allah). Allah is the Creator and Knower of the Unseen وَاللَّهُ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ (And Allah did create you from dust, then from Nutfah,) means, He initiated the creation of your father Adam from dust, then He created his offspring from semen of worthless water. ثُمَّ جَعَلَكُمْ أَزْوَاجًا (then He made you pairs.) means, male and female, as a kindness and a mercy from Him, He gave you partners from your own kind, that you may find repose in them. وَمَا تَحْمِلُ مِنْ أُنْثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِ ۚ (And no female conceives or gives birth but with His knowledge.) means, He knows about that and nothing is hidden from Him at all, but, وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ (not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.)(6:59) We have already discussed in this respect in the Ayah: اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنْثَىٰ وَمَا تَغِيضُ الْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدَارٍ - عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ (Allah knows what every female bears, and by how much the wombs fall short or exceed. Everything with Him is in (due) proportion. All-Knower of the unseen and the seen, the Most Great, the Most High.)(13:8-9). وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ (And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book.) means, some of those sperm are granted a long life, which He knows and it is recorded with Him in the First Book. وَلَا يُنْقَصُ مِنْ عُمُرِهِ (nor is a part cut off from his life,) Here the pronoun (his) refers to mankind in general, not to a specific person, because the long life which is recorded in the Book and is known by Allah will not be cut off. It was reported via Al-Awfi that Ibn Abbas said concerning the Ayah, وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah.) There is no one for whom Allah has decreed a long life but he will reach the age that has been decreed for him. When he reaches the time that has been decreed for him, he will not surpass it. And there is no one for whom Allah has decreed a short life but it will end when he reaches the age that has been decreed for him. Allah says: وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah.) He said, "That is recorded in a Book with Him." This was also the view of Ad-Dahhak bin Muzahim. On the other hand, some of them said, "The phrase وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ (And no aged man is granted a length of life) means, what He decrees for him of life, and وَلَا يُنْقَصُ مِنْ عُمُرِهِ (nor is a part cut off from his life) means, his time is constantly decreasing. All of this is known to Allah year after year, month after month, week after week, day after day, hour after hour. Everything is written with Allah in His Book." This was reported by Ibn Jarir from Abu Malik, and was also the view of As-Suddi and 'Ata' Al-Khurasani. In the Tafsir of this Ayah, An-Nasa'i recorded that Anas bin Malik, may Allah be pleased with him, said, "I heard the Messenger of Allah ﷺ say: مَنْ سَرَّهُ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ وَيُنْسَأَ لَهُ فِي أَثَرِهِ فَلْيَصِلْ رَحِمَهُ (Whoever would like to have ample provision and a long life, let him uphold the ties of kinship.)" It was also recorded by Al-Bukhari, Muslim and Abu Dawud. إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (Surely, that is easy for Allah.) means, that is very easy for Him, and He has detailed knowledge of all His creation, for His knowledge encompasses all things, and nothing at all is hidden from Him.

And it is Allah Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection (9)Whosoever desires Al-'Izzah then to Allah belongs Al-'Izzah. To Him ascend the good words, and the righteous deeds exalt it, but those who plot evils, theirs will be a severe torment. And the plotting of such will perish (10)And Allah did create you from dust, then from Nutfah, then He made you pairs. And no female conceives or gives birth but with His knowledge. And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah (11) Evidence of Life after Death Often Allah refers to the Resurrection by using the analogy of the earth coming back to life after it has died, as in the beginning of Surat Al-Hajj, where He urges His servants to draw the lesson of the former from the latter. For the earth is dead and lifeless, with nothing growing in it, then He sends to it clouds which bring water, which He sends down upon it, اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ (it is stirred (to life), and it swells and puts forth every lovely kind (of growth))(22:5). So too, when Allah wishes to resurrect the bodies, He will send rain from beneath the Throne which will cover the whole earth, and the bodies will grow in their graves like seeds grow in the earth. It says in the Sahih: كُلُّ ابْنِ آدَمَ يَبْلَىٰ إِلَّا عَجْبُ الذَّنَبِ، مِنْهُ خُلِقَ وَمِنْهُ يُرَكَّبُ (Every part of the son of Adam will disintegrate apart from the coccyx, from which he was created and from him he will be made anew.) Allah says: كَذَٰلِكَ النُّشُورُ (As such (will be) the Resurrection!) According to the Hadith of Abu Razin: "I said, 'O Messenger of Allah, how will Allah bring the dead back to life? What is the sign of that in His creation?' He ﷺ said: يَا أَبَا رَزِينٍ! أَمَا مَرَرْتَ بِوَادِي قَوْمِكَ مُمْحِلًا ثُمَّ مَرَرْتَ بِهِ يَهْتَزُّ خَضِرًا (O Abu Razin, do you not pass through the valley of your people (and see it) arid and barren, then you pass through it (and see it) stirred (to life) and green?) I said, 'Yes.' He ﷺ said: فَكَذَلِكَ يُحْيِي اللهُ الْمَوْتَى (Thus will Allah bring the dead back to life.)" Honor, Power and Glory in this World and in the Hereafter come only by obeying Allah مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا ۚ (Whosoever desires Al-'Izzah then to Allah belongs all Al-'Izzah.) means, whoever desires honor, power and glory in this world and the next, let him be obedient towards Allah, may He be exalted. This will help him reach his goal, for Allah is the Sovereign of this world and the Hereafter, and to Him belong all honor, power and glory. This is like the Ayat: الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا (Those who take disbelievers for protectors instead of believers, do they seek Al-'Izzah with them? Verily, then to Allah belongs all honor, power and glory.)(4:139) وَلَا يَحْزُنْكَ قَوْلُهُمْ ۘ إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا ۚ (And let not their speech grieve you, for all Al-'Izzah belongs to Allah)(10:65). وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ (But Al-'Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not)(63:8). Mujahid said: مَنْ كَانَ يُرِيدُ الْعِزَّةَ (Whosoever desires Al-'Izzah) means, by worshipping idols, فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا (then to Allah belongs Al-'Izzah). مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا ۚ (Whosoever desires Al-'Izzah then to Allah belongs Al-'Izzah.) means, let him seek honor, power and glory through obeying Allah, may He be glorified. Righteous Deeds ascend to Allah إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ (To Him ascend the good words,) means, words of remembrance, recitation of Qur'an, and supplications. This was the view of more than one of the Salaf. Ibn Jarir recorded that Al-Mukhariq bin Sulaym said that 'Abdullah bin Mas'ud, may Allah be pleased with him, said to them, "If we tell you a Hadith, we will bring you proof of it from the Book of Allah. When the Muslim servants says, 'Glory and praise be to Allah, there is no god worthy of worship except Allah, Allah is Most Great and blessed be Allah,' an angel takes these words and puts them under his wing, then he ascends with them to the heaven. He does not take them past any group of angels but they seek forgiveness for the one who said them, until he brings them before Allah, may He be glorified." Then 'Abdullah, may Allah be pleased with him, recited: إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ ۚ (To Him ascend the good words, and the righteous deeds exalt it)." Imam Ahmad recorded that An-Nu'man bin Bashir, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: الَّذِينَ يَذْكُرُونَ اللهَ مِنْ جَلَالِ اللهِ مِنْ تَسْبِيحِهِ وَتَكْبِيرِهِ وَتَحْمِيدِهِ وَتَهْلِيلِهِ، يَتَعَاطَفْنَ حَوْلَ الْعَرْشِ لَهُنَّ دَوِيٌّ كَدَوِيِّ النَّحْلِ، يَذْكُرْنَ بِصَاحِبِهِنَّ، أَلَا يُحِبُّ أَحَدُكُمْ أَنْ لَا يَزَالَ لَهُ عِنْدَ اللهِ شَيْءٌ يُذَكِّرُ بِهِ (Those who remember Allah and glory Allah by saying, 'Glory be to Allah, Allah is most Great, all praise is due to Allah and La ilaha illallah, these words go around the Throne buzzing like bees, mentioning those who said them. Would one of you not like to have something with Allah mentioning him?)" This was also recorded by Ibn Majah. وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ (and the righteous deeds exalt it). Ali bin Abi Talhah reported that Ibn Abbas, may Allah be pleased with him, said, "The good word is the remembrance of Allah, may He be exalted, which is taken up to Allah, and the righteous deed is the performance of obligatory duties. Whoever remembers Allah when doing an obligatory duty, his deed carries his remembrance of Allah and takes it up to Allah, may He be exalted. Whoever remembers Allah and does not perform the obligatory duties, his words will be rejected, as will his deed." وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ (but those who plot evils,) Mujahid, Said bin Jubayr and Shahr bin Hawshab said, "This refers to those who show off by their actions," i.e., they deceive the people by giving the impression that they are obeying Allah, when in fact they are hated by Allah for showing off. Allah says: لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُولَٰئِكَ هُوَ يَبُورُ (theirs will be severe torment. And the plotting of such will perish.) meaning, it will fail and vanish, for their reality is apparent from up close to those who have insight and wisdom. No one conceals a secret but Allah will cause it to become known, on his face or by a slip of the tongue, or He will cause the person to wear it like a cloak (so that everyone will see it). If it is good, then the consequences will be good, and if it is bad, then the consequences will be bad. The person who shows off cannot continue to deceive anyone but the fool, but the believers who have insight are not deceived by that; from up close, they soon discover it. And nothing at all can be hidden from the Knower of the Unseen (Allah). Allah is the Creator and Knower of the Unseen وَاللَّهُ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ (And Allah did create you from dust, then from Nutfah,) means, He initiated the creation of your father Adam from dust, then He created his offspring from semen of worthless water. ثُمَّ جَعَلَكُمْ أَزْوَاجًا (then He made you pairs.) means, male and female, as a kindness and a mercy from Him, He gave you partners from your own kind, that you may find repose in them. وَمَا تَحْمِلُ مِنْ أُنْثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِ ۚ (And no female conceives or gives birth but with His knowledge.) means, He knows about that and nothing is hidden from Him at all, but, وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ (not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.)(6:59) We have already discussed in this respect in the Ayah: اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنْثَىٰ وَمَا تَغِيضُ الْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدَارٍ - عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ (Allah knows what every female bears, and by how much the wombs fall short or exceed. Everything with Him is in (due) proportion. All-Knower of the unseen and the seen, the Most Great, the Most High.)(13:8-9). وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ (And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book.) means, some of those sperm are granted a long life, which He knows and it is recorded with Him in the First Book. وَلَا يُنْقَصُ مِنْ عُمُرِهِ (nor is a part cut off from his life,) Here the pronoun (his) refers to mankind in general, not to a specific person, because the long life which is recorded in the Book and is known by Allah will not be cut off. It was reported via Al-Awfi that Ibn Abbas said concerning the Ayah, وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (And no aged man is granted a length of life nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah.) There is no one for whom Allah has decreed a long life but he will reach the age that has been decreed for him. When he reaches the time that has been decreed for him, he will not surpass it. And there is no one for whom Allah has decreed a short life but it will end when he reaches the age that has been decreed for him. Allah says: وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (nor is a part cut off from his life, but is in a Book. Surely, that is easy for Allah.) He said, "That is recorded in a Book with Him." This was also the view of Ad-Dahhak bin Muzahim. On the other hand, some of them said, "The phrase وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ (And no aged man is granted a length of life) means, what He decrees for him of life, and وَلَا يُنْقَصُ مِنْ عُمُرِهِ (nor is a part cut off from his life) means, his time is constantly decreasing. All of this is known to Allah year after year, month after month, week after week, day after day, hour after hour. Everything is written with Allah in His Book." This was reported by Ibn Jarir from Abu Malik, and was also the view of As-Suddi and 'Ata' Al-Khurasani. In the Tafsir of this Ayah, An-Nasa'i recorded that Anas bin Malik, may Allah be pleased with him, said, "I heard the Messenger of Allah ﷺ say: مَنْ سَرَّهُ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ وَيُنْسَأَ لَهُ فِي أَثَرِهِ فَلْيَصِلْ رَحِمَهُ (Whoever would like to have ample provision and a long life, let him uphold the ties of kinship.)" It was also recorded by Al-Bukhari, Muslim and Abu Dawud. إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (Surely, that is easy for Allah.) means, that is very easy for Him, and He has detailed knowledge of all His creation, for His knowledge encompasses all things, and nothing at all is hidden from Him.

And the two seas (kinds of water) are not alike: this is palatable, sweet and pleasant to drink, and that is salty and bitter. And from them both you eat fresh tender meat (fish), and derive the ornaments that you wear. And you see the ships cleaving, that you may seek of His bounty, and that you may give thanks (12) The Blessings and Signs of Allah Allah says, pointing out His mighty power in creating different things, how He has created the two seas (kinds of water). The fresh, palatable sea (kind of water) refers to the rivers which flow among people, rivers great and small according to people's needs in all regions and areas and lands. This water is sweet and palatable for whoever wants to drink it. وَهَٰذَا مِلْحٌ أُجَاجٌ (and that is salty and bitter.) means, unpalatable. This is the ocean in which the big ships sail, and is salty and undrinkable. Allah says: وَهَٰذَا مِلْحٌ أُجَاجٌ (and that is salty and bitter.) Then Allah says: وَمِنْ كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا (And from them both you eat fresh tender meat,) meaning, fish. وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا (and derive the ornaments that you wear.) This is like the Ayah: يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Out of them both come out pearl and coral. Then which of the blessings of your Lord will you both (Jinn and men) deny?)(55:22-23). وَتَرَى الْفُلْكَ فِيهِ مَوَاخِرَ (And you see the ships cleaving,) means, they travel through it, plowing through the water with their beak-shaped bows. Muja0hid said, The wind drives the ships, and the wind cannot drive any ships except the big ones. لِتَبْتَغُوا مِنْ فَضْلِهِ (that you may seek of His bounty,) means, through your journeys to engage in trade from one land to another. وَلَعَلَّكُمْ تَشْكُرُونَ (and that you may give thanks.) means, that you may give thanks to your Lord for subjugating this mighty creation – the sea – to you, so that you can travel through it as you wish and go wherever you want, and nothing stops you; His power has subjugated for you whatever is in the heavens and on earth, and all of this is by His grace and mercy.

He merges the night into the day, and He merges the day into the night. And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (13)If you invoke them, they hear your call; and if (in case) they were to hear, they could not grant it to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you like Him Who is the All-Knower (14) The gods of the Idolators do not even own a Qitmir Another aspect of His perfect power and might is that He has subjugated the night with its darkness and the day with its light. He takes from the length of the one and adds it to the shortness of the other, until they become equal. Then He takes from the latter and adds to the former, so one becomes long and the other becomes short, so they take from one another in summer and in winter. وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ (And He has subjected the sun and the moon,) and the stars and planets, with their light. All of them run in their appointed courses and in the manner prescribed for them, as decreed by the Almighty, All-Knowing. كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى (each runs its course for a term appointed.) means, until the Day of Resurrection. ذَٰلِكُمُ اللَّهُ رَبُّكُمْ (Such is Allah, your Lord?) means, the One Who has done all this is the Almighty Lord besides Whom there is no other true God. وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ (And those, whom you invoke or call upon instead of Him,) means, 'the idols and false gods whom you claim to be in the form of angels who are close to Allah,' مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ (own not even a Qitmir.) Ibn Abbas, may Allah be pleased with him, Mujahid, 'Ikrimah, 'Ata', 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and others said, "This is the thread that is attached to the pit of a date." In other words, they do not possess anything in the heavens or on earth, not even anything equivalent to this Qitmir. Then Allah says: إِنْ تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ (If you invoke them, they hear not your call;) means, 'the gods upon whom you call instead of Allah, do not hear your supplication, because they are inanimate and have no soul in them.' وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ (and if (in case) they were to hear, they could not grant it to you.) means, 'they are not able to do any of the things that you ask them for.' وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ (And on the Day of Resurrection, they will disown your worshipping them) means, 'they will disown you.' This is like the Ayat: وَمَنْ أَضَلُّ مِمَّنْ يَدْعُو مِنْ دُونِ اللَّهِ مَنْ لَا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَنْ دُعَائِهِمْ غَافِلُونَ - وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ (And who is more astray than one who calls on besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls to them? And when mankind are gathered, they (false deities) will become their enemies and will deny their worshipping.)(46:5-6), and وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لِيَكُونُوا لَهُمْ عِزًّا - كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا (And they have taken gods besides Allah, that they might give them honor, power and glory. Nay, but they will deny their worship of them, and become opponents to them.)(19:81-82) وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ (And none can inform you like Him Who is the All-Knower.) means, no one can tell you about the consequences of things and how they will end like the One Who is the All-Knower of them. Qatadah said, "He is referring to Himself, may He be blessed and exalted, for He undoubtedly tells the truth."

He merges the night into the day, and He merges the day into the night. And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (13)If you invoke them, they hear your call; and if (in case) they were to hear, they could not grant it to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you like Him Who is the All-Knower (14) The gods of the Idolators do not even own a Qitmir Another aspect of His perfect power and might is that He has subjugated the night with its darkness and the day with its light. He takes from the length of the one and adds it to the shortness of the other, until they become equal. Then He takes from the latter and adds to the former, so one becomes long and the other becomes short, so they take from one another in summer and in winter. وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ (And He has subjected the sun and the moon,) and the stars and planets, with their light. All of them run in their appointed courses and in the manner prescribed for them, as decreed by the Almighty, All-Knowing. كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى (each runs its course for a term appointed.) means, until the Day of Resurrection. ذَٰلِكُمُ اللَّهُ رَبُّكُمْ (Such is Allah, your Lord?) means, the One Who has done all this is the Almighty Lord besides Whom there is no other true God. وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ (And those, whom you invoke or call upon instead of Him,) means, 'the idols and false gods whom you claim to be in the form of angels who are close to Allah,' مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ (own not even a Qitmir.) Ibn Abbas, may Allah be pleased with him, Mujahid, 'Ikrimah, 'Ata', 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and others said, "This is the thread that is attached to the pit of a date." In other words, they do not possess anything in the heavens or on earth, not even anything equivalent to this Qitmir. Then Allah says: إِنْ تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ (If you invoke them, they hear not your call;) means, 'the gods upon whom you call instead of Allah, do not hear your supplication, because they are inanimate and have no soul in them.' وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ (and if (in case) they were to hear, they could not grant it to you.) means, 'they are not able to do any of the things that you ask them for.' وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ (And on the Day of Resurrection, they will disown your worshipping them) means, 'they will disown you.' This is like the Ayat: وَمَنْ أَضَلُّ مِمَّنْ يَدْعُو مِنْ دُونِ اللَّهِ مَنْ لَا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَنْ دُعَائِهِمْ غَافِلُونَ - وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ (And who is more astray than one who calls on besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls to them? And when mankind are gathered, they (false deities) will become their enemies and will deny their worshipping.)(46:5-6), and وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لِيَكُونُوا لَهُمْ عِزًّا - كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا (And they have taken gods besides Allah, that they might give them honor, power and glory. Nay, but they will deny their worship of them, and become opponents to them.)(19:81-82) وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ (And none can inform you like Him Who is the All-Knower.) means, no one can tell you about the consequences of things and how they will end like the One Who is the All-Knower of them. Qatadah said, "He is referring to Himself, may He be blessed and exalted, for He undoubtedly tells the truth."

O mankind! it is you who stand in need of Allah. But Allah is the Rich, Worthy of all praise (15)If He willed, He could destroy you and bring about a new creation (16)And that is not hard for Allah (17)And no bearer of burdens shall bear another's burden; and if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin. You can warn only those who fear their Lord unseen and perform the Salah. And he who purifies himself (from all kinds of sins), then he purifies only for the benefit of himself. And to Allah is the Return (of all)(18) Mankind is in need of Allah, and each Person will carry His own Burdens on the Day of Resurrection Allah tells us that He has no need of anyone or anything else, but all of creation is in need of Him and is in a position of humility before Him. He says: يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ (O mankind! it is you who stand in need of Allah.) meaning, they need Him in all that they do, but He has no need of them at all. Allah says: وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ (But Allah is the Rich, Worthy of all praise.) meaning, He is unique in His being Free of all needs, and has no partner or associate, and He is Worthy of all praise in all that He does, says, decrees and legislates. إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ (If He willed, He could destroy you and bring about a new creation.) means, if He wanted to, He could destroy you and bring forth another people, and this is not difficult or impossible for Him. He says: وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (And that is not hard for Allah.) Allah's saying: وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ (And no bearer of burdens shall bear another's burden;) means, on the Day of Resurrection. وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا (and if one heavily laden calls another to (bear) his load,) means, if the person who is carrying a heavy burden calls someone else to help him carry his load, all or part of it, لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (nothing of it will be lifted even though he be near of kin.) means, even if he is closely-related to him, even if he is his father or son, for each person will be preoccupied with his own self and his own situation. Then Allah says: إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَأَقَامُوا الصَّلَاةَ ۚ (You can warn only those who fear their Lord unseen and perform the Salah.) means, 'the only ones who will draw a lesson from what you have brought are those who are possessed of insight and wisdom, who fear their Lord and who do as He commands.' وَمَنْ تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِ ۚ (And he who purifies himself, then he purifies only for the benefit of himself.) means, who does righteous deeds, the benefit of that will come back to him, وَإِلَى اللَّهِ الْمَصِيرُ (And to Allah is the Return.) means, to Him everything will ultimately return, and He is swift in bringing to account. He will reward or punish everyone according to his deeds: if they are good, then the end will be good, and if they are bad, then the end will be bad.

O mankind! it is you who stand in need of Allah. But Allah is the Rich, Worthy of all praise (15)If He willed, He could destroy you and bring about a new creation (16)And that is not hard for Allah (17)And no bearer of burdens shall bear another's burden; and if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin. You can warn only those who fear their Lord unseen and perform the Salah. And he who purifies himself (from all kinds of sins), then he purifies only for the benefit of himself. And to Allah is the Return (of all)(18) Mankind is in need of Allah, and each Person will carry His own Burdens on the Day of Resurrection Allah tells us that He has no need of anyone or anything else, but all of creation is in need of Him and is in a position of humility before Him. He says: يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ (O mankind! it is you who stand in need of Allah.) meaning, they need Him in all that they do, but He has no need of them at all. Allah says: وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ (But Allah is the Rich, Worthy of all praise.) meaning, He is unique in His being Free of all needs, and has no partner or associate, and He is Worthy of all praise in all that He does, says, decrees and legislates. إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ (If He willed, He could destroy you and bring about a new creation.) means, if He wanted to, He could destroy you and bring forth another people, and this is not difficult or impossible for Him. He says: وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (And that is not hard for Allah.) Allah's saying: وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ (And no bearer of burdens shall bear another's burden;) means, on the Day of Resurrection. وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا (and if one heavily laden calls another to (bear) his load,) means, if the person who is carrying a heavy burden calls someone else to help him carry his load, all or part of it, لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (nothing of it will be lifted even though he be near of kin.) means, even if he is closely-related to him, even if he is his father or son, for each person will be preoccupied with his own self and his own situation. Then Allah says: إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَأَقَامُوا الصَّلَاةَ ۚ (You can warn only those who fear their Lord unseen and perform the Salah.) means, 'the only ones who will draw a lesson from what you have brought are those who are possessed of insight and wisdom, who fear their Lord and who do as He commands.' وَمَنْ تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِ ۚ (And he who purifies himself, then he purifies only for the benefit of himself.) means, who does righteous deeds, the benefit of that will come back to him, وَإِلَى اللَّهِ الْمَصِيرُ (And to Allah is the Return.) means, to Him everything will ultimately return, and He is swift in bringing to account. He will reward or punish everyone according to his deeds: if they are good, then the end will be good, and if they are bad, then the end will be bad.

O mankind! it is you who stand in need of Allah. But Allah is the Rich, Worthy of all praise (15)If He willed, He could destroy you and bring about a new creation (16)And that is not hard for Allah (17)And no bearer of burdens shall bear another's burden; and if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin. You can warn only those who fear their Lord unseen and perform the Salah. And he who purifies himself (from all kinds of sins), then he purifies only for the benefit of himself. And to Allah is the Return (of all)(18) Mankind is in need of Allah, and each Person will carry His own Burdens on the Day of Resurrection Allah tells us that He has no need of anyone or anything else, but all of creation is in need of Him and is in a position of humility before Him. He says: يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ (O mankind! it is you who stand in need of Allah.) meaning, they need Him in all that they do, but He has no need of them at all. Allah says: وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ (But Allah is the Rich, Worthy of all praise.) meaning, He is unique in His being Free of all needs, and has no partner or associate, and He is Worthy of all praise in all that He does, says, decrees and legislates. إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ (If He willed, He could destroy you and bring about a new creation.) means, if He wanted to, He could destroy you and bring forth another people, and this is not difficult or impossible for Him. He says: وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (And that is not hard for Allah.) Allah's saying: وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ (And no bearer of burdens shall bear another's burden;) means, on the Day of Resurrection. وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا (and if one heavily laden calls another to (bear) his load,) means, if the person who is carrying a heavy burden calls someone else to help him carry his load, all or part of it, لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (nothing of it will be lifted even though he be near of kin.) means, even if he is closely-related to him, even if he is his father or son, for each person will be preoccupied with his own self and his own situation. Then Allah says: إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَأَقَامُوا الصَّلَاةَ ۚ (You can warn only those who fear their Lord unseen and perform the Salah.) means, 'the only ones who will draw a lesson from what you have brought are those who are possessed of insight and wisdom, who fear their Lord and who do as He commands.' وَمَنْ تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِ ۚ (And he who purifies himself, then he purifies only for the benefit of himself.) means, who does righteous deeds, the benefit of that will come back to him, وَإِلَى اللَّهِ الْمَصِيرُ (And to Allah is the Return.) means, to Him everything will ultimately return, and He is swift in bringing to account. He will reward or punish everyone according to his deeds: if they are good, then the end will be good, and if they are bad, then the end will be bad.

O mankind! it is you who stand in need of Allah. But Allah is the Rich, Worthy of all praise (15)If He willed, He could destroy you and bring about a new creation (16)And that is not hard for Allah (17)And no bearer of burdens shall bear another's burden; and if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin. You can warn only those who fear their Lord unseen and perform the Salah. And he who purifies himself (from all kinds of sins), then he purifies only for the benefit of himself. And to Allah is the Return (of all)(18) Mankind is in need of Allah, and each Person will carry His own Burdens on the Day of Resurrection Allah tells us that He has no need of anyone or anything else, but all of creation is in need of Him and is in a position of humility before Him. He says: يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ (O mankind! it is you who stand in need of Allah.) meaning, they need Him in all that they do, but He has no need of them at all. Allah says: وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ (But Allah is the Rich, Worthy of all praise.) meaning, He is unique in His being Free of all needs, and has no partner or associate, and He is Worthy of all praise in all that He does, says, decrees and legislates. إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ (If He willed, He could destroy you and bring about a new creation.) means, if He wanted to, He could destroy you and bring forth another people, and this is not difficult or impossible for Him. He says: وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (And that is not hard for Allah.) Allah's saying: وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ (And no bearer of burdens shall bear another's burden;) means, on the Day of Resurrection. وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا (and if one heavily laden calls another to (bear) his load,) means, if the person who is carrying a heavy burden calls someone else to help him carry his load, all or part of it, لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (nothing of it will be lifted even though he be near of kin.) means, even if he is closely-related to him, even if he is his father or son, for each person will be preoccupied with his own self and his own situation. Then Allah says: إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَأَقَامُوا الصَّلَاةَ ۚ (You can warn only those who fear their Lord unseen and perform the Salah.) means, 'the only ones who will draw a lesson from what you have brought are those who are possessed of insight and wisdom, who fear their Lord and who do as He commands.' وَمَنْ تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِ ۚ (And he who purifies himself, then he purifies only for the benefit of himself.) means, who does righteous deeds, the benefit of that will come back to him, وَإِلَى اللَّهِ الْمَصِيرُ (And to Allah is the Return.) means, to Him everything will ultimately return, and He is swift in bringing to account. He will reward or punish everyone according to his deeds: if they are good, then the end will be good, and if they are bad, then the end will be bad.

Not alike are the blind and the seeing (19)Nor are (depths of) darkness and light (20)Nor are the shade and the sun's heat (21)Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in graves (22)You are only a warner (23)Verily, We have sent you with the truth, a bearer of glad tidings and a warner. And there never was a nation but a warner had passed among them (24)And if they deny you, those before them also denied. Their Messengers came to them with clear signs, and with the Scriptures, and with the Book giving light (25)Then I took hold of those who disbelieved, and how terrible was My denial (26) The Believer and the Disbeliever are not equal Allah says that these antonyms are clearly not equal, the blind and the seeing are not equal, there is a difference and a huge gap between them. Darkness and light are not equal, neither are shade and the sun's heat. By the same token, the living and the dead are not equal. This is the parable Allah makes of the believers who are the living, and the disbelievers who are the dead. This is like the Ayat: أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ (Is he who was dead and We gave him life and set for him a light (of belief) whereby he can walk amongst men – like him who is in the (depths of) darkness from which he can never come out?)(6:122), مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ (The parable of the two parties is as that of the blind and the deaf and the seer and the hearer. Are they equal when compared?)(11:24) The believer sees and hears, and walks in the light upon a straight path in this world and the Hereafter, until he comes to settle in Gardens (Paradise) wherein is shade and springs. The disbeliever is blind and deaf, walking in darkness from which he cannot escape, he is lost in his misguidance in this world and the Hereafter, until he ends up in fierce hot wind and boiling water, and shadow of black smoke, neither cool nor good. إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ ۖ (Verily, Allah makes whom He wills to hear,) means. He guides them to listen to the proof and accept it and adhere it. وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ (but you cannot make hear those who are in graves.) means, 'just as the dead cannot benefit from guidance and the call to truth after they have died as disbelievers and ended up in the graves, so too you cannot help these idolators who are decreed to be doomed, and you cannot guide them.' إِنْ أَنْتَ إِلَّا نَذِيرٌ (You are only a warner) means, 'all you have to do is to convey the Message and warn them, and Allah leaves astray whomsoever He wills and guides whomsoever He wills.' إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۚ (Verily, We have sent you with the truth, a bearer of glad tidings and a warner.) means, a bearer of glad tidings to the believers and a warner to the disbelievers. وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (And there never was a nation but a warner had passed among them.) means, there was never any nation among the sons of Adam but Allah sent warners to them, and left them with no excuse. This is like the Ayat: إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ (You are only a warner, and to every people there is a guide)(13:7). وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified)(16:36). And there are many similar Ayat. وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ (And if they deny you, those before them also denied. Their Messengers came to them with clear signs,) means, clear miracles and definitive proofs. وَبِالزُّبُرِ (and with the Scriptures,) means, the Books. وَبِالْكِتَابِ الْمُنِيرِ (and with the Book giving light.) means, clear and obvious. ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا ۖ (Then I took hold of those who disbelieved,) means, 'despite all of this, they denied the Messengers and the Message they brought, so I seized them, i.e., with My punishment.' فَكَيْفَ كَانَ نَكِيرِ (and how terrible was My denial!) means, 'how great and intense and terrible do you think My punishment was?' And Allah knows best.

Not alike are the blind and the seeing (19)Nor are (depths of) darkness and light (20)Nor are the shade and the sun's heat (21)Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in graves (22)You are only a warner (23)Verily, We have sent you with the truth, a bearer of glad tidings and a warner. And there never was a nation but a warner had passed among them (24)And if they deny you, those before them also denied. Their Messengers came to them with clear signs, and with the Scriptures, and with the Book giving light (25)Then I took hold of those who disbelieved, and how terrible was My denial (26) The Believer and the Disbeliever are not equal Allah says that these antonyms are clearly not equal, the blind and the seeing are not equal, there is a difference and a huge gap between them. Darkness and light are not equal, neither are shade and the sun's heat. By the same token, the living and the dead are not equal. This is the parable Allah makes of the believers who are the living, and the disbelievers who are the dead. This is like the Ayat: أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ (Is he who was dead and We gave him life and set for him a light (of belief) whereby he can walk amongst men – like him who is in the (depths of) darkness from which he can never come out?)(6:122), مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ (The parable of the two parties is as that of the blind and the deaf and the seer and the hearer. Are they equal when compared?)(11:24) The believer sees and hears, and walks in the light upon a straight path in this world and the Hereafter, until he comes to settle in Gardens (Paradise) wherein is shade and springs. The disbeliever is blind and deaf, walking in darkness from which he cannot escape, he is lost in his misguidance in this world and the Hereafter, until he ends up in fierce hot wind and boiling water, and shadow of black smoke, neither cool nor good. إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ ۖ (Verily, Allah makes whom He wills to hear,) means. He guides them to listen to the proof and accept it and adhere it. وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ (but you cannot make hear those who are in graves.) means, 'just as the dead cannot benefit from guidance and the call to truth after they have died as disbelievers and ended up in the graves, so too you cannot help these idolators who are decreed to be doomed, and you cannot guide them.' إِنْ أَنْتَ إِلَّا نَذِيرٌ (You are only a warner) means, 'all you have to do is to convey the Message and warn them, and Allah leaves astray whomsoever He wills and guides whomsoever He wills.' إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۚ (Verily, We have sent you with the truth, a bearer of glad tidings and a warner.) means, a bearer of glad tidings to the believers and a warner to the disbelievers. وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (And there never was a nation but a warner had passed among them.) means, there was never any nation among the sons of Adam but Allah sent warners to them, and left them with no excuse. This is like the Ayat: إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ (You are only a warner, and to every people there is a guide)(13:7). وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified)(16:36). And there are many similar Ayat. وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ (And if they deny you, those before them also denied. Their Messengers came to them with clear signs,) means, clear miracles and definitive proofs. وَبِالزُّبُرِ (and with the Scriptures,) means, the Books. وَبِالْكِتَابِ الْمُنِيرِ (and with the Book giving light.) means, clear and obvious. ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا ۖ (Then I took hold of those who disbelieved,) means, 'despite all of this, they denied the Messengers and the Message they brought, so I seized them, i.e., with My punishment.' فَكَيْفَ كَانَ نَكِيرِ (and how terrible was My denial!) means, 'how great and intense and terrible do you think My punishment was?' And Allah knows best.

Not alike are the blind and the seeing (19)Nor are (depths of) darkness and light (20)Nor are the shade and the sun's heat (21)Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in graves (22)You are only a warner (23)Verily, We have sent you with the truth, a bearer of glad tidings and a warner. And there never was a nation but a warner had passed among them (24)And if they deny you, those before them also denied. Their Messengers came to them with clear signs, and with the Scriptures, and with the Book giving light (25)Then I took hold of those who disbelieved, and how terrible was My denial (26) The Believer and the Disbeliever are not equal Allah says that these antonyms are clearly not equal, the blind and the seeing are not equal, there is a difference and a huge gap between them. Darkness and light are not equal, neither are shade and the sun's heat. By the same token, the living and the dead are not equal. This is the parable Allah makes of the believers who are the living, and the disbelievers who are the dead. This is like the Ayat: أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ (Is he who was dead and We gave him life and set for him a light (of belief) whereby he can walk amongst men – like him who is in the (depths of) darkness from which he can never come out?)(6:122), مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ (The parable of the two parties is as that of the blind and the deaf and the seer and the hearer. Are they equal when compared?)(11:24) The believer sees and hears, and walks in the light upon a straight path in this world and the Hereafter, until he comes to settle in Gardens (Paradise) wherein is shade and springs. The disbeliever is blind and deaf, walking in darkness from which he cannot escape, he is lost in his misguidance in this world and the Hereafter, until he ends up in fierce hot wind and boiling water, and shadow of black smoke, neither cool nor good. إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ ۖ (Verily, Allah makes whom He wills to hear,) means. He guides them to listen to the proof and accept it and adhere it. وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ (but you cannot make hear those who are in graves.) means, 'just as the dead cannot benefit from guidance and the call to truth after they have died as disbelievers and ended up in the graves, so too you cannot help these idolators who are decreed to be doomed, and you cannot guide them.' إِنْ أَنْتَ إِلَّا نَذِيرٌ (You are only a warner) means, 'all you have to do is to convey the Message and warn them, and Allah leaves astray whomsoever He wills and guides whomsoever He wills.' إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۚ (Verily, We have sent you with the truth, a bearer of glad tidings and a warner.) means, a bearer of glad tidings to the believers and a warner to the disbelievers. وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (And there never was a nation but a warner had passed among them.) means, there was never any nation among the sons of Adam but Allah sent warners to them, and left them with no excuse. This is like the Ayat: إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ (You are only a warner, and to every people there is a guide)(13:7). وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified)(16:36). And there are many similar Ayat. وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ (And if they deny you, those before them also denied. Their Messengers came to them with clear signs,) means, clear miracles and definitive proofs. وَبِالزُّبُرِ (and with the Scriptures,) means, the Books. وَبِالْكِتَابِ الْمُنِيرِ (and with the Book giving light.) means, clear and obvious. ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا ۖ (Then I took hold of those who disbelieved,) means, 'despite all of this, they denied the Messengers and the Message they brought, so I seized them, i.e., with My punishment.' فَكَيْفَ كَانَ نَكِيرِ (and how terrible was My denial!) means, 'how great and intense and terrible do you think My punishment was?' And Allah knows best.

Not alike are the blind and the seeing (19)Nor are (depths of) darkness and light (20)Nor are the shade and the sun's heat (21)Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in graves (22)You are only a warner (23)Verily, We have sent you with the truth, a bearer of glad tidings and a warner. And there never was a nation but a warner had passed among them (24)And if they deny you, those before them also denied. Their Messengers came to them with clear signs, and with the Scriptures, and with the Book giving light (25)Then I took hold of those who disbelieved, and how terrible was My denial (26) The Believer and the Disbeliever are not equal Allah says that these antonyms are clearly not equal, the blind and the seeing are not equal, there is a difference and a huge gap between them. Darkness and light are not equal, neither are shade and the sun's heat. By the same token, the living and the dead are not equal. This is the parable Allah makes of the believers who are the living, and the disbelievers who are the dead. This is like the Ayat: أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ (Is he who was dead and We gave him life and set for him a light (of belief) whereby he can walk amongst men – like him who is in the (depths of) darkness from which he can never come out?)(6:122), مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ (The parable of the two parties is as that of the blind and the deaf and the seer and the hearer. Are they equal when compared?)(11:24) The believer sees and hears, and walks in the light upon a straight path in this world and the Hereafter, until he comes to settle in Gardens (Paradise) wherein is shade and springs. The disbeliever is blind and deaf, walking in darkness from which he cannot escape, he is lost in his misguidance in this world and the Hereafter, until he ends up in fierce hot wind and boiling water, and shadow of black smoke, neither cool nor good. إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ ۖ (Verily, Allah makes whom He wills to hear,) means. He guides them to listen to the proof and accept it and adhere it. وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ (but you cannot make hear those who are in graves.) means, 'just as the dead cannot benefit from guidance and the call to truth after they have died as disbelievers and ended up in the graves, so too you cannot help these idolators who are decreed to be doomed, and you cannot guide them.' إِنْ أَنْتَ إِلَّا نَذِيرٌ (You are only a warner) means, 'all you have to do is to convey the Message and warn them, and Allah leaves astray whomsoever He wills and guides whomsoever He wills.' إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۚ (Verily, We have sent you with the truth, a bearer of glad tidings and a warner.) means, a bearer of glad tidings to the believers and a warner to the disbelievers. وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (And there never was a nation but a warner had passed among them.) means, there was never any nation among the sons of Adam but Allah sent warners to them, and left them with no excuse. This is like the Ayat: إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ (You are only a warner, and to every people there is a guide)(13:7). وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified)(16:36). And there are many similar Ayat. وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ (And if they deny you, those before them also denied. Their Messengers came to them with clear signs,) means, clear miracles and definitive proofs. وَبِالزُّبُرِ (and with the Scriptures,) means, the Books. وَبِالْكِتَابِ الْمُنِيرِ (and with the Book giving light.) means, clear and obvious. ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا ۖ (Then I took hold of those who disbelieved,) means, 'despite all of this, they denied the Messengers and the Message they brought, so I seized them, i.e., with My punishment.' فَكَيْفَ كَانَ نَكِيرِ (and how terrible was My denial!) means, 'how great and intense and terrible do you think My punishment was?' And Allah knows best.

Not alike are the blind and the seeing (19)Nor are (depths of) darkness and light (20)Nor are the shade and the sun's heat (21)Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in graves (22)You are only a warner (23)Verily, We have sent you with the truth, a bearer of glad tidings and a warner. And there never was a nation but a warner had passed among them (24)And if they deny you, those before them also denied. Their Messengers came to them with clear signs, and with the Scriptures, and with the Book giving light (25)Then I took hold of those who disbelieved, and how terrible was My denial (26) The Believer and the Disbeliever are not equal Allah says that these antonyms are clearly not equal, the blind and the seeing are not equal, there is a difference and a huge gap between them. Darkness and light are not equal, neither are shade and the sun's heat. By the same token, the living and the dead are not equal. This is the parable Allah makes of the believers who are the living, and the disbelievers who are the dead. This is like the Ayat: أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ (Is he who was dead and We gave him life and set for him a light (of belief) whereby he can walk amongst men – like him who is in the (depths of) darkness from which he can never come out?)(6:122), مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ (The parable of the two parties is as that of the blind and the deaf and the seer and the hearer. Are they equal when compared?)(11:24) The believer sees and hears, and walks in the light upon a straight path in this world and the Hereafter, until he comes to settle in Gardens (Paradise) wherein is shade and springs. The disbeliever is blind and deaf, walking in darkness from which he cannot escape, he is lost in his misguidance in this world and the Hereafter, until he ends up in fierce hot wind and boiling water, and shadow of black smoke, neither cool nor good. إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ ۖ (Verily, Allah makes whom He wills to hear,) means. He guides them to listen to the proof and accept it and adhere it. وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ (but you cannot make hear those who are in graves.) means, 'just as the dead cannot benefit from guidance and the call to truth after they have died as disbelievers and ended up in the graves, so too you cannot help these idolators who are decreed to be doomed, and you cannot guide them.' إِنْ أَنْتَ إِلَّا نَذِيرٌ (You are only a warner) means, 'all you have to do is to convey the Message and warn them, and Allah leaves astray whomsoever He wills and guides whomsoever He wills.' إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۚ (Verily, We have sent you with the truth, a bearer of glad tidings and a warner.) means, a bearer of glad tidings to the believers and a warner to the disbelievers. وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (And there never was a nation but a warner had passed among them.) means, there was never any nation among the sons of Adam but Allah sent warners to them, and left them with no excuse. This is like the Ayat: إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ (You are only a warner, and to every people there is a guide)(13:7). وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified)(16:36). And there are many similar Ayat. وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ (And if they deny you, those before them also denied. Their Messengers came to them with clear signs,) means, clear miracles and definitive proofs. وَبِالزُّبُرِ (and with the Scriptures,) means, the Books. وَبِالْكِتَابِ الْمُنِيرِ (and with the Book giving light.) means, clear and obvious. ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا ۖ (Then I took hold of those who disbelieved,) means, 'despite all of this, they denied the Messengers and the Message they brought, so I seized them, i.e., with My punishment.' فَكَيْفَ كَانَ نَكِيرِ (and how terrible was My denial!) means, 'how great and intense and terrible do you think My punishment was?' And Allah knows best.

Not alike are the blind and the seeing (19)Nor are (depths of) darkness and light (20)Nor are the shade and the sun's heat (21)Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in graves (22)You are only a warner (23)Verily, We have sent you with the truth, a bearer of glad tidings and a warner. And there never was a nation but a warner had passed among them (24)And if they deny you, those before them also denied. Their Messengers came to them with clear signs, and with the Scriptures, and with the Book giving light (25)Then I took hold of those who disbelieved, and how terrible was My denial (26) The Believer and the Disbeliever are not equal Allah says that these antonyms are clearly not equal, the blind and the seeing are not equal, there is a difference and a huge gap between them. Darkness and light are not equal, neither are shade and the sun's heat. By the same token, the living and the dead are not equal. This is the parable Allah makes of the believers who are the living, and the disbelievers who are the dead. This is like the Ayat: أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ (Is he who was dead and We gave him life and set for him a light (of belief) whereby he can walk amongst men – like him who is in the (depths of) darkness from which he can never come out?)(6:122), مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ (The parable of the two parties is as that of the blind and the deaf and the seer and the hearer. Are they equal when compared?)(11:24) The believer sees and hears, and walks in the light upon a straight path in this world and the Hereafter, until he comes to settle in Gardens (Paradise) wherein is shade and springs. The disbeliever is blind and deaf, walking in darkness from which he cannot escape, he is lost in his misguidance in this world and the Hereafter, until he ends up in fierce hot wind and boiling water, and shadow of black smoke, neither cool nor good. إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ ۖ (Verily, Allah makes whom He wills to hear,) means. He guides them to listen to the proof and accept it and adhere it. وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ (but you cannot make hear those who are in graves.) means, 'just as the dead cannot benefit from guidance and the call to truth after they have died as disbelievers and ended up in the graves, so too you cannot help these idolators who are decreed to be doomed, and you cannot guide them.' إِنْ أَنْتَ إِلَّا نَذِيرٌ (You are only a warner) means, 'all you have to do is to convey the Message and warn them, and Allah leaves astray whomsoever He wills and guides whomsoever He wills.' إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۚ (Verily, We have sent you with the truth, a bearer of glad tidings and a warner.) means, a bearer of glad tidings to the believers and a warner to the disbelievers. وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (And there never was a nation but a warner had passed among them.) means, there was never any nation among the sons of Adam but Allah sent warners to them, and left them with no excuse. This is like the Ayat: إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ (You are only a warner, and to every people there is a guide)(13:7). وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified)(16:36). And there are many similar Ayat. وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ (And if they deny you, those before them also denied. Their Messengers came to them with clear signs,) means, clear miracles and definitive proofs. وَبِالزُّبُرِ (and with the Scriptures,) means, the Books. وَبِالْكِتَابِ الْمُنِيرِ (and with the Book giving light.) means, clear and obvious. ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا ۖ (Then I took hold of those who disbelieved,) means, 'despite all of this, they denied the Messengers and the Message they brought, so I seized them, i.e., with My punishment.' فَكَيْفَ كَانَ نَكِيرِ (and how terrible was My denial!) means, 'how great and intense and terrible do you think My punishment was?' And Allah knows best.

Not alike are the blind and the seeing (19)Nor are (depths of) darkness and light (20)Nor are the shade and the sun's heat (21)Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in graves (22)You are only a warner (23)Verily, We have sent you with the truth, a bearer of glad tidings and a warner. And there never was a nation but a warner had passed among them (24)And if they deny you, those before them also denied. Their Messengers came to them with clear signs, and with the Scriptures, and with the Book giving light (25)Then I took hold of those who disbelieved, and how terrible was My denial (26) The Believer and the Disbeliever are not equal Allah says that these antonyms are clearly not equal, the blind and the seeing are not equal, there is a difference and a huge gap between them. Darkness and light are not equal, neither are shade and the sun's heat. By the same token, the living and the dead are not equal. This is the parable Allah makes of the believers who are the living, and the disbelievers who are the dead. This is like the Ayat: أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ (Is he who was dead and We gave him life and set for him a light (of belief) whereby he can walk amongst men – like him who is in the (depths of) darkness from which he can never come out?)(6:122), مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ (The parable of the two parties is as that of the blind and the deaf and the seer and the hearer. Are they equal when compared?)(11:24) The believer sees and hears, and walks in the light upon a straight path in this world and the Hereafter, until he comes to settle in Gardens (Paradise) wherein is shade and springs. The disbeliever is blind and deaf, walking in darkness from which he cannot escape, he is lost in his misguidance in this world and the Hereafter, until he ends up in fierce hot wind and boiling water, and shadow of black smoke, neither cool nor good. إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ ۖ (Verily, Allah makes whom He wills to hear,) means. He guides them to listen to the proof and accept it and adhere it. وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ (but you cannot make hear those who are in graves.) means, 'just as the dead cannot benefit from guidance and the call to truth after they have died as disbelievers and ended up in the graves, so too you cannot help these idolators who are decreed to be doomed, and you cannot guide them.' إِنْ أَنْتَ إِلَّا نَذِيرٌ (You are only a warner) means, 'all you have to do is to convey the Message and warn them, and Allah leaves astray whomsoever He wills and guides whomsoever He wills.' إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۚ (Verily, We have sent you with the truth, a bearer of glad tidings and a warner.) means, a bearer of glad tidings to the believers and a warner to the disbelievers. وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (And there never was a nation but a warner had passed among them.) means, there was never any nation among the sons of Adam but Allah sent warners to them, and left them with no excuse. This is like the Ayat: إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ (You are only a warner, and to every people there is a guide)(13:7). وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified)(16:36). And there are many similar Ayat. وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ (And if they deny you, those before them also denied. Their Messengers came to them with clear signs,) means, clear miracles and definitive proofs. وَبِالزُّبُرِ (and with the Scriptures,) means, the Books. وَبِالْكِتَابِ الْمُنِيرِ (and with the Book giving light.) means, clear and obvious. ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا ۖ (Then I took hold of those who disbelieved,) means, 'despite all of this, they denied the Messengers and the Message they brought, so I seized them, i.e., with My punishment.' فَكَيْفَ كَانَ نَكِيرِ (and how terrible was My denial!) means, 'how great and intense and terrible do you think My punishment was?' And Allah knows best.

Not alike are the blind and the seeing (19)Nor are (depths of) darkness and light (20)Nor are the shade and the sun's heat (21)Nor are the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in graves (22)You are only a warner (23)Verily, We have sent you with the truth, a bearer of glad tidings and a warner. And there never was a nation but a warner had passed among them (24)And if they deny you, those before them also denied. Their Messengers came to them with clear signs, and with the Scriptures, and with the Book giving light (25)Then I took hold of those who disbelieved, and how terrible was My denial (26) The Believer and the Disbeliever are not equal Allah says that these antonyms are clearly not equal, the blind and the seeing are not equal, there is a difference and a huge gap between them. Darkness and light are not equal, neither are shade and the sun's heat. By the same token, the living and the dead are not equal. This is the parable Allah makes of the believers who are the living, and the disbelievers who are the dead. This is like the Ayat: أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ (Is he who was dead and We gave him life and set for him a light (of belief) whereby he can walk amongst men – like him who is in the (depths of) darkness from which he can never come out?)(6:122), مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ (The parable of the two parties is as that of the blind and the deaf and the seer and the hearer. Are they equal when compared?)(11:24) The believer sees and hears, and walks in the light upon a straight path in this world and the Hereafter, until he comes to settle in Gardens (Paradise) wherein is shade and springs. The disbeliever is blind and deaf, walking in darkness from which he cannot escape, he is lost in his misguidance in this world and the Hereafter, until he ends up in fierce hot wind and boiling water, and shadow of black smoke, neither cool nor good. إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ ۖ (Verily, Allah makes whom He wills to hear,) means. He guides them to listen to the proof and accept it and adhere it. وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ (but you cannot make hear those who are in graves.) means, 'just as the dead cannot benefit from guidance and the call to truth after they have died as disbelievers and ended up in the graves, so too you cannot help these idolators who are decreed to be doomed, and you cannot guide them.' إِنْ أَنْتَ إِلَّا نَذِيرٌ (You are only a warner) means, 'all you have to do is to convey the Message and warn them, and Allah leaves astray whomsoever He wills and guides whomsoever He wills.' إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۚ (Verily, We have sent you with the truth, a bearer of glad tidings and a warner.) means, a bearer of glad tidings to the believers and a warner to the disbelievers. وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (And there never was a nation but a warner had passed among them.) means, there was never any nation among the sons of Adam but Allah sent warners to them, and left them with no excuse. This is like the Ayat: إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ (You are only a warner, and to every people there is a guide)(13:7). وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified)(16:36). And there are many similar Ayat. وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ (And if they deny you, those before them also denied. Their Messengers came to them with clear signs,) means, clear miracles and definitive proofs. وَبِالزُّبُرِ (and with the Scriptures,) means, the Books. وَبِالْكِتَابِ الْمُنِيرِ (and with the Book giving light.) means, clear and obvious. ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا ۖ (Then I took hold of those who disbelieved,) means, 'despite all of this, they denied the Messengers and the Message they brought, so I seized them, i.e., with My punishment.' فَكَيْفَ كَانَ نَكِيرِ (and how terrible was My denial!) means, 'how great and intense and terrible do you think My punishment was?' And Allah knows best.

See you not that Allah sends down water from the sky, and We produce therewith fruits of various colors, and among the mountains are Judad, white and red, of varying colors and (others) Gharabib black (27)And likewise, men and moving creature and cattle are of various colors. It is only those among His servants who have knowledge that fear Allah. Verily, Allah is Almighty, Oft-Forgiving (28) The Perfect Power of Allah Allah tells us of His complete and perfect power of creation. He tells us how He makes different kinds of things from one thing, which is the water that He sends down from the heaven. From water He brings forth fruits of various colors, yellow, red, green, white and other colors, as we can see in the immense variety of their colors, tastes and scents. This is like another Ayah where Allah says: وَفِي الْأَرْضِ قِطَعٌ مُتَجَاوِرَاتٌ وَجَنَّاتٌ مِنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ (And in the earth are neighbouring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4) وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ أَلْوَانُهَا (and among the mountains are Judad, white and red, of varying colors) means, He created the mountains like this, with different colors, as we also see that there are indeed white and red mountains, and in some of them there are streaks which are also of varying colors. Ibn 'Abbas said Al-Judad means pathways. This was also the view of Abu Malik, Al-Hasan, Qatadah and As-Suddi. And there are some mountains which are very black. 'Ikrimah said, "Al-Gharabib means mountains which are high and black." This was also the view of Abu Malik, 'Ata' Al-Khurasani and Qatadah. Ibn Jarir said, "When the Arabs describe something as being very black, they say Ghirbib." وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَٰلِكَ ۗ (And likewise, men and moving creatures and cattle are of various colors.) means, the same is true of living creatures too, humans and animals, all creatures which walk on their feet, and cattle. Here something general is followed by something specific. These are all different too, for among mankind there are Berbers, Ethiopians and some non-Arabs who are very black, and Slavs and Romans who are very white, and the Arabs who are in between, and the Indians. Allah says in another Ayah: وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِلْعَالِمِينَ (and the difference of your languages and colors. Verily, in that are indeed signs for men of sound knowledge)(30:22). Similarly, animals and cattle vary in their colors, even within one species, and a single animal may have patches of different colors. Blessed be Allah, the Best of creators. Allah then says: إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ (It is only those who have knowledge among His servants that fear Allah.) meaning, only those who have knowledge truly fear Him as He should be feared, because the more they know about the Almighty, All-Powerful, All-Knowing Who has the most perfect attributes and is described with the most beautiful Names, the more they will fear Him. Ali bin Abi Talhah reported that Ibn 'Abbas commented on the Ayah: إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ (It is only those who have knowledge among His servants that fear Allah.) those who know that Allah is able to do all things. Ibn 'Abbas said, "The one among His servants who knows about Ar-Rahman, is the one who does not associate anything in worship with Him; the one who accepts as lawful that which He has permitted and accepts as unlawful that which He has prohibited. He obeys His commands and is certain that he will meet Him and be brought to account for his deeds. Sa'id bin Jubayr said, "Fear is what stands between you and disobeying Allah, may He be glorified." Al-Hasan Al-Basri said, "The knowledgeable person is the one who fears Ar-Rahman with regard to the Unseen, who likes that which Allah wants him to like, and who shuns that which angers Allah." Then Al-Hasan recited: إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ (It is only those among His servants who have knowledge that fear Allah. Verily, Allah is Almighty, Oft-Forgiving.) Sufyan Ath-Thawri narrated from Abu Hayyan At-Taymi from a man who said, "It used to be said that the knowledgeable are of three types: (first) one who knows Allah and the command of Allah, (second) one who knows Allah but does not know the command of Allah, and (third) one who knows the command of Allah but does not know Allah. The one who knows Allah and the command of Allah is the one who fears Allah and knows the limits (Hudud) and the obligatory duties (Fara'id). The one who knows Allah but does not know the command of Allah is the one who fears Allah but does not know the limits (Hudud) and the obligatory duties (Fara'id). The one who knows the command of Allah but does not know Allah is the one who knows the limits (Hudud) and the obligatory duties (Fara'id) but does not fear Allah."

See you not that Allah sends down water from the sky, and We produce therewith fruits of various colors, and among the mountains are Judad, white and red, of varying colors and (others) Gharabib black (27)And likewise, men and moving creature and cattle are of various colors. It is only those among His servants who have knowledge that fear Allah. Verily, Allah is Almighty, Oft-Forgiving (28) The Perfect Power of Allah Allah tells us of His complete and perfect power of creation. He tells us how He makes different kinds of things from one thing, which is the water that He sends down from the heaven. From water He brings forth fruits of various colors, yellow, red, green, white and other colors, as we can see in the immense variety of their colors, tastes and scents. This is like another Ayah where Allah says: وَفِي الْأَرْضِ قِطَعٌ مُتَجَاوِرَاتٌ وَجَنَّاتٌ مِنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ (And in the earth are neighbouring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4) وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ أَلْوَانُهَا (and among the mountains are Judad, white and red, of varying colors) means, He created the mountains like this, with different colors, as we also see that there are indeed white and red mountains, and in some of them there are streaks which are also of varying colors. Ibn 'Abbas said Al-Judad means pathways. This was also the view of Abu Malik, Al-Hasan, Qatadah and As-Suddi. And there are some mountains which are very black. 'Ikrimah said, "Al-Gharabib means mountains which are high and black." This was also the view of Abu Malik, 'Ata' Al-Khurasani and Qatadah. Ibn Jarir said, "When the Arabs describe something as being very black, they say Ghirbib." وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَٰلِكَ ۗ (And likewise, men and moving creatures and cattle are of various colors.) means, the same is true of living creatures too, humans and animals, all creatures which walk on their feet, and cattle. Here something general is followed by something specific. These are all different too, for among mankind there are Berbers, Ethiopians and some non-Arabs who are very black, and Slavs and Romans who are very white, and the Arabs who are in between, and the Indians. Allah says in another Ayah: وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِلْعَالِمِينَ (and the difference of your languages and colors. Verily, in that are indeed signs for men of sound knowledge)(30:22). Similarly, animals and cattle vary in their colors, even within one species, and a single animal may have patches of different colors. Blessed be Allah, the Best of creators. Allah then says: إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ (It is only those who have knowledge among His servants that fear Allah.) meaning, only those who have knowledge truly fear Him as He should be feared, because the more they know about the Almighty, All-Powerful, All-Knowing Who has the most perfect attributes and is described with the most beautiful Names, the more they will fear Him. Ali bin Abi Talhah reported that Ibn 'Abbas commented on the Ayah: إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ (It is only those who have knowledge among His servants that fear Allah.) those who know that Allah is able to do all things. Ibn 'Abbas said, "The one among His servants who knows about Ar-Rahman, is the one who does not associate anything in worship with Him; the one who accepts as lawful that which He has permitted and accepts as unlawful that which He has prohibited. He obeys His commands and is certain that he will meet Him and be brought to account for his deeds. Sa'id bin Jubayr said, "Fear is what stands between you and disobeying Allah, may He be glorified." Al-Hasan Al-Basri said, "The knowledgeable person is the one who fears Ar-Rahman with regard to the Unseen, who likes that which Allah wants him to like, and who shuns that which angers Allah." Then Al-Hasan recited: إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ (It is only those among His servants who have knowledge that fear Allah. Verily, Allah is Almighty, Oft-Forgiving.) Sufyan Ath-Thawri narrated from Abu Hayyan At-Taymi from a man who said, "It used to be said that the knowledgeable are of three types: (first) one who knows Allah and the command of Allah, (second) one who knows Allah but does not know the command of Allah, and (third) one who knows the command of Allah but does not know Allah. The one who knows Allah and the command of Allah is the one who fears Allah and knows the limits (Hudud) and the obligatory duties (Fara'id). The one who knows Allah but does not know the command of Allah is the one who fears Allah but does not know the limits (Hudud) and the obligatory duties (Fara'id). The one who knows the command of Allah but does not know Allah is the one who knows the limits (Hudud) and the obligatory duties (Fara'id) but does not fear Allah."

Verily, those who recite the Book of Allah, and perform the Salah, and spend out of what We have provided for them, secretly and openly, they hope for a (sure) trade-gain that will never perish (29)That He may pay them their wages in full, and give them (even) more, out of His grace. Verily, He is Oft-Forgiving, Most Ready to appreciate (30) The Muslims will be the Ones Who gain in the Hereafter Here Allah tells us that His believing servants, who recite and believe in His Book, and do the deeds prescribed in it such as establishing regular prayer at the prescribed times, night and day, spending (in charity) out of that which Allah has provided for them secretly and openly, يَرْجُونَ تِجَارَةً لَنْ تَبُورَ (they hope for a (sure) trade-gain that will never perish.) means, they hope for a reward from Allah which will inevitably be theirs. Allah says: لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُمْ مِنْ فَضْلِهِ ۚ (That He may pay them their wages in full, and give them (even) more, out of His grace.) meaning, that He may give them a reward for what they have done, and multiply it by adding more, such as has never occurred to them. إِنَّهُ غَفُورٌ (Verily, He is Oft-Forgiving,) means, He forgives their sins, شَكُورٌ (Most Ready to appreciate.) means, He appreciates even a little of their good deeds.

Verily, those who recite the Book of Allah, and perform the Salah, and spend out of what We have provided for them, secretly and openly, they hope for a (sure) trade-gain that will never perish (29)That He may pay them their wages in full, and give them (even) more, out of His grace. Verily, He is Oft-Forgiving, Most Ready to appreciate (30) The Muslims will be the Ones Who gain in the Hereafter Here Allah tells us that His believing servants, who recite and believe in His Book, and do the deeds prescribed in it such as establishing regular prayer at the prescribed times, night and day, spending (in charity) out of that which Allah has provided for them secretly and openly, يَرْجُونَ تِجَارَةً لَنْ تَبُورَ (they hope for a (sure) trade-gain that will never perish.) means, they hope for a reward from Allah which will inevitably be theirs. Allah says: لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُمْ مِنْ فَضْلِهِ ۚ (That He may pay them their wages in full, and give them (even) more, out of His grace.) meaning, that He may give them a reward for what they have done, and multiply it by adding more, such as has never occurred to them. إِنَّهُ غَفُورٌ (Verily, He is Oft-Forgiving,) means, He forgives their sins, شَكُورٌ (Most Ready to appreciate.) means, He appreciates even a little of their good deeds.

And what We have revealed to you of the Book, it is the (very) truth confirming that which was (revealed) before it. Verily, Allah is indeed All-Aware and All-Seer of His servants (31) The Qur'an is The true Book of Allah وَالَّذِي أَوْحَيْنَا إِلَيْكَ And what We have revealed to you – O Muhammad, of the Book, i.e., the Qur'an, هُوَ الْحَقُّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ (it is the (very) truth confirming that which was (revealed) before it.) means, of the previous books. It confirms them just as they bore witness to the coming of the Qur'an and that it would be sent down from the Lord of the worlds. إِنَّ اللَّهَ بِعِبَادِهِ لَخَبِيرٌ بَصِيرٌ (Verily, Allah is indeed All-Aware and All-Seer of His servants.) means, He is All-Aware of them and knows who deserves to receive the blessing which He may give to him and not to others. the Prophets and the Messengers are favored above the rest of mankind, and some of the Prophets were given more than others and given higher status than others. The position given to Muhammad ﷺ is higher than that of all the others, may the blessings and peace of Allah be upon them all.

Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds. That – that is indeed a great grace (32) The Inheritance of the Qur'an is of three kinds Allah says: 'Then We made those who uphold the Book confirming what came before, the one whom We have chosen from among Our servants. They are this Ummah, who are divided into three types.' Allah says: فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ (Then of them are some who wrong themselves,) these are the ones who are careless about doing some obligatory actions, and who commit some forbidden actions. وَمِنْهُمْ مُقْتَصِدٌ (and of them are some who follow a middle course,) these are the ones who fulfill their obligations and avoid things that are forbidden, but they may neglect some good deeds and do some things which are disliked. وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ (and of them are some who are, by Allah's leave, foremost in good deeds.) these are the ones who do obligatory actions and things which are encouraged, and who avoid doing unlawful and disliked actions, and avoid some actions which are permissible. Ali bin Abi Talhah reported that Ibn 'Abbas commented on the Ayah: ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ (Then We gave the Book as inheritance to such of Our servants whom We chose.) "This refers to the Ummah of Muhammad ﷺ. Allah caused it to inherit every Book that He had revealed; those who wrong themselves will be forgiven, those who follow a middle course will have an easy accounting, and those who are foremost in good deeds will enter Paradise without being brought to account." Abu Al-Qasim At-Tabarani reported from Ibn 'Abbas that the Messenger of Allah ﷺ said one day: شَفَاعَتِي لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي (My intercession will be for those among my Ummah who commit major sins.)" Ibn 'Abbas, may Allah be pleased with him, said, "Those who are foremost in good deeds will enter Paradise without being brought to account; those who follow a middle course will enter Paradise by the mercy of Allah; and those who wrong themselves and Ashab Al-A'raf will enter Paradise by the intercession of Muhammad ﷺ." It was also reported from a number of the Salaf that those among this Ummah who wrong themselves are still among those whom Allah has chosen, even though they are imperfect and fell short [by not adhering to the straight path]. Others said that those who wrong themselves are not part of this Ummah and are not among those whom Allah has chosen and who inherited the Book. The correct view is that they are also part of this Ummah. The Virtues of the Scholars The scholars are the most fortunate of people with regard to this blessing, and the most entitled to this mercy. Imam Ahmad, may Allah have mercy on him, recorded that Qays bin Kathir said, "One of the people of Al-Madinah came to Abu Ad-Darda', may Allah be pleased with him, when he was in Damascus. [Abu Ad-Darda'] said, 'What brought you here, my brother?' He said, 'A Hadith which I heard that you narrate from the Messenger of Allah ﷺ.' He said, 'Have you come for trade?' He said, 'No.' He said, 'Have you come for any other reason?' He said, 'No.' He said, 'Have you come only to seek this Hadith?' He said, 'Yes.' He, may Allah be pleased with him said, 'I heard the Messenger of Allah ﷺ say: مَنْ سَلَكَ طَرِيقًا يَطْلُبُ فِيهَا عِلْمًا، سَلَكَ اللهُ تَعَالَى بِهِ طَرِيقًا إِلَى الْجَنَّةِ، وَإِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا رِضًا لِطَالِبِ الْعِلْمِ، وَإِنَّهُ لَيَسْتَغْفِرُ لِلْعَالِمِ مَنْ فِي السَّمَوَاتِ وَالْأَرْضِ حَتَّى الْحِيتَانُ فِي الْمَاءِ، وَفَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ عَلَى سَائِرِ الْكَوَاكِبِ، وَإِنَّ الْعُلَمَاءَ هُمْ وَرَثَةُ الْأَنْبِيَاءِ، وَإِنَّ الْأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَارًا وَلَا دِرْهَمًا، وَإِنَّمَا وَرَّثُوا الْعِلْمَ، فَمَنْ أَخَذَ بِهِ أَخَذَ بِحَظٍّ وَافِرٍ (Whoever follows a path to seek knowledge, Allah will show him the way to Paradise. The angels lower their wings being pleased with the one who seeks knowledge. Whoever is in the heavens and on earth, even the fish in the sea, ask for forgiveness for the scholar. The superiority of the scholar over the worshipper is like that of the moon over all other heavenly bodies. The scholars are the heirs of the Prophets, for the Prophets did not leave behind Dinars and Dirhams, but they left behind knowledge; and whoever receives it, receives an abundance of good fortune.)'" It was also reported by Abu Dawud, At-Tirmidhi and Ibn Majah.

'Adn (Gardens) will they enter, therein will they be adorned with bracelets of gold and pearls, and their garments therein will be of silk (33)And they will say: "All praise and thanks be to Allah, Who has removed from us (all) grief. Verily, our Lord is indeed Oft-Forgiving, Most Ready to appreciate. (34)"Who, out of His grace, has lodged us in a home that will last forever, where toil will touch us not nor weariness will touch us. (35) Allah tells us that those whom He chose among His servants, those who inherited the Book which was revealed from the Lord of the worlds, will, on the Day of Resurrection, have an abode in Everlasting Gardens which they will enter on the Day when they are raised anew and meet Allah. يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا (therein will they be adorned with bracelets of gold and pearls,) It was recorded in the Sahih from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ said: تَبْلُغُ الْحِلْيَةُ مِنَ الْمُؤْمِنِ حَيْثُ يَبْلُغُ الْوَضُوءُ (The ornaments of the believer will reach as far as his Wudu'.) وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (and their garments therein will be of silk.) For this reason it is forbidden for them (the males) in this world, but Allah will permit it for them in the Hereafter. It was recorded in the Sahih that the Messenger of Allah ﷺ said: مَنْ لَبِسَ الْحَرِيرَ فِي الدُّنْيَا لَمْ يَلْبَسْهُ فِي الْآخِرَةِ (Whoever wears silk in this world, will not wear it in the Hereafter.) And he ﷺ said: هِيَ لَهُمْ فِي الدُّنْيَا، وَلَكُمْ فِي الْاخِرَةِ (It is for them in this world, and for you in the Hereafter.) وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ ۖ (And they will say: "All the praises and thanks be to Allah, Who has removed from us (all) grief...") which means fear of everything that is feared; it has been lifted from us and we have been relieved of all that we used to fear of the anxieties of the world and the Hereafter. Ibn 'Abbas, may Allah be pleased with him, and others said, "He forgives them for their major sins, and appreciates even the smallest of their good deeds." الَّذِي أَحَلَّنَا دَارَ الْمُقَامَةِ مِنْ فَضْلِهِ (Who, out of His grace, has lodged us in a home that will last forever,) means, 'Who has given us this position and status out of His grace and blessing and mercy, for our good deeds are not equivalent to this.' It was reported in the Sahih that the Messenger of Allah ﷺ said: لَنْ يُدْخِلَ أَحَدًا مِنْكُمْ عَمَلُهُ الْجَنَّةَ (None of you will enter Paradise by virtue of his good deeds.) They said, "Not even you, O Messenger of Allah?" He said, وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِي اللهُ تَعَالَى بِرَحْمَةٍ مِنْهُ وَفَضْلٍ (Not even me, unless Allah encompasses me with His mercy and grace.) لَا يَمَسُّنَا فِيهَا نَصَبٌ وَلَا يَمَسُّنَا فِيهَا لُغُوبٌ (where toil will touch us not nor weariness will touch us.) means, neither hardship nor exhaustion will touch us. The words translated here as "toil" and "weariness" both mean exhaustion, as if what is meant by the negation of both is that neither their bodies nor their souls will become exhausted; and Allah knows best. They used to exhaust themselves in worshipping this world, but their obligations will come to an end when they enter Paradise, where they will enjoy eternal rest and repose. Allah says: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24)

'Adn (Gardens) will they enter, therein will they be adorned with bracelets of gold and pearls, and their garments therein will be of silk (33)And they will say: "All praise and thanks be to Allah, Who has removed from us (all) grief. Verily, our Lord is indeed Oft-Forgiving, Most Ready to appreciate. (34)"Who, out of His grace, has lodged us in a home that will last forever, where toil will touch us not nor weariness will touch us. (35) Allah tells us that those whom He chose among His servants, those who inherited the Book which was revealed from the Lord of the worlds, will, on the Day of Resurrection, have an abode in Everlasting Gardens which they will enter on the Day when they are raised anew and meet Allah. يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا (therein will they be adorned with bracelets of gold and pearls,) It was recorded in the Sahih from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ said: تَبْلُغُ الْحِلْيَةُ مِنَ الْمُؤْمِنِ حَيْثُ يَبْلُغُ الْوَضُوءُ (The ornaments of the believer will reach as far as his Wudu'.) وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (and their garments therein will be of silk.) For this reason it is forbidden for them (the males) in this world, but Allah will permit it for them in the Hereafter. It was recorded in the Sahih that the Messenger of Allah ﷺ said: مَنْ لَبِسَ الْحَرِيرَ فِي الدُّنْيَا لَمْ يَلْبَسْهُ فِي الْآخِرَةِ (Whoever wears silk in this world, will not wear it in the Hereafter.) And he ﷺ said: هِيَ لَهُمْ فِي الدُّنْيَا، وَلَكُمْ فِي الْاخِرَةِ (It is for them in this world, and for you in the Hereafter.) وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ ۖ (And they will say: "All the praises and thanks be to Allah, Who has removed from us (all) grief...") which means fear of everything that is feared; it has been lifted from us and we have been relieved of all that we used to fear of the anxieties of the world and the Hereafter. Ibn 'Abbas, may Allah be pleased with him, and others said, "He forgives them for their major sins, and appreciates even the smallest of their good deeds." الَّذِي أَحَلَّنَا دَارَ الْمُقَامَةِ مِنْ فَضْلِهِ (Who, out of His grace, has lodged us in a home that will last forever,) means, 'Who has given us this position and status out of His grace and blessing and mercy, for our good deeds are not equivalent to this.' It was reported in the Sahih that the Messenger of Allah ﷺ said: لَنْ يُدْخِلَ أَحَدًا مِنْكُمْ عَمَلُهُ الْجَنَّةَ (None of you will enter Paradise by virtue of his good deeds.) They said, "Not even you, O Messenger of Allah?" He said, وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِي اللهُ تَعَالَى بِرَحْمَةٍ مِنْهُ وَفَضْلٍ (Not even me, unless Allah encompasses me with His mercy and grace.) لَا يَمَسُّنَا فِيهَا نَصَبٌ وَلَا يَمَسُّنَا فِيهَا لُغُوبٌ (where toil will touch us not nor weariness will touch us.) means, neither hardship nor exhaustion will touch us. The words translated here as "toil" and "weariness" both mean exhaustion, as if what is meant by the negation of both is that neither their bodies nor their souls will become exhausted; and Allah knows best. They used to exhaust themselves in worshipping this world, but their obligations will come to an end when they enter Paradise, where they will enjoy eternal rest and repose. Allah says: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24)

'Adn (Gardens) will they enter, therein will they be adorned with bracelets of gold and pearls, and their garments therein will be of silk (33)And they will say: "All praise and thanks be to Allah, Who has removed from us (all) grief. Verily, our Lord is indeed Oft-Forgiving, Most Ready to appreciate. (34)"Who, out of His grace, has lodged us in a home that will last forever, where toil will touch us not nor weariness will touch us. (35) Allah tells us that those whom He chose among His servants, those who inherited the Book which was revealed from the Lord of the worlds, will, on the Day of Resurrection, have an abode in Everlasting Gardens which they will enter on the Day when they are raised anew and meet Allah. يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا (therein will they be adorned with bracelets of gold and pearls,) It was recorded in the Sahih from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ said: تَبْلُغُ الْحِلْيَةُ مِنَ الْمُؤْمِنِ حَيْثُ يَبْلُغُ الْوَضُوءُ (The ornaments of the believer will reach as far as his Wudu'.) وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (and their garments therein will be of silk.) For this reason it is forbidden for them (the males) in this world, but Allah will permit it for them in the Hereafter. It was recorded in the Sahih that the Messenger of Allah ﷺ said: مَنْ لَبِسَ الْحَرِيرَ فِي الدُّنْيَا لَمْ يَلْبَسْهُ فِي الْآخِرَةِ (Whoever wears silk in this world, will not wear it in the Hereafter.) And he ﷺ said: هِيَ لَهُمْ فِي الدُّنْيَا، وَلَكُمْ فِي الْاخِرَةِ (It is for them in this world, and for you in the Hereafter.) وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ ۖ (And they will say: "All the praises and thanks be to Allah, Who has removed from us (all) grief...") which means fear of everything that is feared; it has been lifted from us and we have been relieved of all that we used to fear of the anxieties of the world and the Hereafter. Ibn 'Abbas, may Allah be pleased with him, and others said, "He forgives them for their major sins, and appreciates even the smallest of their good deeds." الَّذِي أَحَلَّنَا دَارَ الْمُقَامَةِ مِنْ فَضْلِهِ (Who, out of His grace, has lodged us in a home that will last forever,) means, 'Who has given us this position and status out of His grace and blessing and mercy, for our good deeds are not equivalent to this.' It was reported in the Sahih that the Messenger of Allah ﷺ said: لَنْ يُدْخِلَ أَحَدًا مِنْكُمْ عَمَلُهُ الْجَنَّةَ (None of you will enter Paradise by virtue of his good deeds.) They said, "Not even you, O Messenger of Allah?" He said, وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِي اللهُ تَعَالَى بِرَحْمَةٍ مِنْهُ وَفَضْلٍ (Not even me, unless Allah encompasses me with His mercy and grace.) لَا يَمَسُّنَا فِيهَا نَصَبٌ وَلَا يَمَسُّنَا فِيهَا لُغُوبٌ (where toil will touch us not nor weariness will touch us.) means, neither hardship nor exhaustion will touch us. The words translated here as "toil" and "weariness" both mean exhaustion, as if what is meant by the negation of both is that neither their bodies nor their souls will become exhausted; and Allah knows best. They used to exhaust themselves in worshipping this world, but their obligations will come to an end when they enter Paradise, where they will enjoy eternal rest and repose. Allah says: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24)

But those who disbelieve, for them will be the fire of Hell. Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them. Thus do We requite every disbeliever (36)Therein they will cry: "Our Lord! Bring us out, we shall do righteous good deeds, not that we used to do." (Allah will reply:) "Did We not give you lives long enough, so that whosoever would receive admonition could receive it? And the warner came to you. So taste you. For the wrongdoers there is no helper. (37) The Punishment of the Disbeliever and what Their State will be in Hell Having told us how the blessed will be (in Paradise), Allah now starts to tell us what the state of doomed will be. He says: وَالَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا (But those who disbelieve, for them will be the fire of Hell. Neither will it have a complete killing effect on them so that they die) This is like the Ayah: لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (Wherein he will neither die nor live)(20:74). It was reported in Sahih Muslim that the Messenger of Allah ﷺ said: أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا، فَلَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ (As for the people of Hell who will dwell therein, they will neither live nor die there.) And Allah says: وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ۖ قَالَ إِنَّكُمْ مَاكِثُونَ (And they will cry (to the keeper of Hell): "O Malik! Let your Lord make an end of us." He will say: "Verily, you shall abide forever.")(43:77). When they are in this state, they will think that if only they could die, it would be a time of rest for them, but that can never happen to them. Allah says: لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُمْ مِنْ عَذَابِهَا (Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them.) This is like the Ayat: إِنَّ الْمُجْرِمِينَ فِي عَذَابِ جَهَنَّمَ خَالِدُونَ - لَا يُفَتَّرُ عَنْهُمْ وَهُمْ فِيهِ مُبْلِسُونَ (Verily, the criminals will be in the torment of Hell to abide therein forever. (That) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein.)(43:74-75). كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا (whenever it abates, We shall increase for them the fierceness of the Fire)(17:97), and فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)(78:30). Then Allah says: كَذَٰلِكَ نَجْزِي كُلَّ كَفُورٍ (Thus do We requite every disbeliever!) meaning, this is the recompense of everyone who disbelieved in his Lord and denied the truth. وَهُمْ يَصْطَرِخُونَ فِيهَا (Therein they will cry) means, they will call out in the Fire, beseeching Allah with their voices: رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ ("Our Lord! Bring us out, we shall do righteous good deeds, not that we used to do.") which means, they will ask to go back to the worldly life so that they can do something different to the first deeds they did. But Allah, may He be glorified, knows that if He sent them back to this world, they would go back to what they had been forbidden to do, and He knows that they are lying, so He will not respond to their plea. This is like the Ayah where Allah tells us that they will say: فَهَلْ إِلَىٰ خُرُوجٍ مِنْ سَبِيلٍ - ذَٰلِكُمْ بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ ۖ وَإِنْ يُشْرَكْ بِهِ تُؤْمِنُوا ۚ (Then is there any way to get out (of the Fire). (It will be said): "This is because, when Allah Alone was invoked you disbelieved (denied), but when partners were joined to Him, you believed!)(40:11,12) i.e., 'there will be no response for you because you were like that; if you were to return to this world, you would just go back to that which you had been forbidden to do.' Allah says here: أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ ۖ (Did We not give you lives long enough, so that whosoever would receive admonition could receive it? And the warner came to you.) meaning, 'did you not live for long enough in the world that if you were to be among those who would benefit from the truth, you would have benefited from it during your lifetimes?' Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Prophet ﷺ said: لَقَدْ أَعْذَرَ اللهُ تَعَالَى إِلَى عَبْدٍ أَحْيَاهُ حتّٰى بَلَغَ سِتِّينَ أَوْ سَبْعِينَ سَنَةً، لَقَدْ أَعْذَرَ اللهُ تَعَالَى إِلَيْهِ، لَقَدْ أَعْذَرَ اللهُ تَعَالَى إِلَيْهِ (Allah has left no excuse for the person who lives to be sixty or seventy years old; Allah has left no excuse for him; Allah has left no excuse for him.) Imam Al-Bukhari also recorded, in the Book of Riqaq in his Sahih, that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: أَعْذَرَ اللهُ عَزَّ وَجَلَّ إِلَى امْرِىءٍ أَخَّرَ عُمْرَهُ حتّٰى بَلَغَ سِتِّينَ سَنَةً (Allah has left no excuse for a man who reaches the age of sixty.)" Ibn Jarir recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: مَنْ عَمَّرَهُ اللهُ تَعَالَى سِتِّينَ سَنَةً فَقَدْ أَعْذَرَ إِلَيْهِ فِي الْعُمْرِ (Whoever is granted a long life until the age of sixty, Allah has left no excuse for him.)" This was also recorded by Imam Ahmad and An-Nasa'i in Ar-Riqaq. Because this is the age at which Allah removes any excuse from His servants, this is the usual age of people in this Ummah, as was reported in the Hadith of Abu Hurayrah, may Allah be pleased with him, who said, "The Messenger of Allah ﷺ said: أَعْمَارُ أُمَّتِي مَا بَيْنَ السِّتِّينَ إِلَى السَّبْعِينَ، وَأَقَلُّهُمْ مَنْ يَجُوزُ ذَلِكَ (The usual life span in my Ummah is between sixty and seventy years, and only a few pass this age.)" This was also recorded by At-Tirmidhi and Ibn Majah in the Book of Zuhd [of his Sunan]. وَجَاءَكُمُ النَّذِيرُ (And the warner came to you.) It was reported that Ibn 'Abbas, may Allah be pleased with him, 'Ikrimah, Abu Ja'far Al-Baqir, may Allah be pleased with him, Qatadah and Sufyan bin 'Uyaynah said, "This means grey hair." As-Suddi and 'Abdur-Rahman bin Zayd bin Aslam said, "This means the Messenger of Allah ﷺ" and Ibn Zayd recited, هَٰذَا نَذِيرٌ مِنَ النُّذُرِ الْأُولَىٰ (This is a warner of the (series of) warners of old.)(53:56). This is the correct view according to Shayban who narrated that Qatadah said, "Proof will be established against them by the fact that they lived long enough and that Messengers came to them." This is also the view favored by Ibn Jarir, and it is the apparent meaning of the Ayah: وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ۖ قَالَ إِنَّكُمْ مَاكِثُونَ - لَقَدْ جِئْنَاكُمْ بِالْحَقِّ وَلَٰكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَارِهُونَ (And they will cry (to the keeper of Hell): "O Malik! Let your Lord make an end of us." He will say: "Verily, you shall abide forever." Indeed We have brought the truth to you, but most of you have a hatred for the truth.)(43:77-78) meaning: 'We showed you the truth clearly through the Messengers, but you rejected it and opposed it.' And Allah says: وَمَاكُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger)(17:15). كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ (Every time a group is cast therein, its keepers will ask: "Did no warner come to you?" They will say: "Yes, indeed a warner did come to us, but we denied him and said: 'Allah never sent down anything; you are only in great error'.")(67:8-9). فَذُوقُوا فَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ (So taste you. For the wrongdoers there is no helper.) means, 'taste the punishment of the Fire, as a recompense for your going against the Prophets in all your deeds, for today you will have no helper to save you from your fate of punishment and chains.'

But those who disbelieve, for them will be the fire of Hell. Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them. Thus do We requite every disbeliever (36)Therein they will cry: "Our Lord! Bring us out, we shall do righteous good deeds, not that we used to do." (Allah will reply:) "Did We not give you lives long enough, so that whosoever would receive admonition could receive it? And the warner came to you. So taste you. For the wrongdoers there is no helper. (37) The Punishment of the Disbeliever and what Their State will be in Hell Having told us how the blessed will be (in Paradise), Allah now starts to tell us what the state of doomed will be. He says: وَالَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا (But those who disbelieve, for them will be the fire of Hell. Neither will it have a complete killing effect on them so that they die) This is like the Ayah: لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (Wherein he will neither die nor live)(20:74). It was reported in Sahih Muslim that the Messenger of Allah ﷺ said: أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا، فَلَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ (As for the people of Hell who will dwell therein, they will neither live nor die there.) And Allah says: وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ۖ قَالَ إِنَّكُمْ مَاكِثُونَ (And they will cry (to the keeper of Hell): "O Malik! Let your Lord make an end of us." He will say: "Verily, you shall abide forever.")(43:77). When they are in this state, they will think that if only they could die, it would be a time of rest for them, but that can never happen to them. Allah says: لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُمْ مِنْ عَذَابِهَا (Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them.) This is like the Ayat: إِنَّ الْمُجْرِمِينَ فِي عَذَابِ جَهَنَّمَ خَالِدُونَ - لَا يُفَتَّرُ عَنْهُمْ وَهُمْ فِيهِ مُبْلِسُونَ (Verily, the criminals will be in the torment of Hell to abide therein forever. (That) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein.)(43:74-75). كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا (whenever it abates, We shall increase for them the fierceness of the Fire)(17:97), and فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)(78:30). Then Allah says: كَذَٰلِكَ نَجْزِي كُلَّ كَفُورٍ (Thus do We requite every disbeliever!) meaning, this is the recompense of everyone who disbelieved in his Lord and denied the truth. وَهُمْ يَصْطَرِخُونَ فِيهَا (Therein they will cry) means, they will call out in the Fire, beseeching Allah with their voices: رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ ("Our Lord! Bring us out, we shall do righteous good deeds, not that we used to do.") which means, they will ask to go back to the worldly life so that they can do something different to the first deeds they did. But Allah, may He be glorified, knows that if He sent them back to this world, they would go back to what they had been forbidden to do, and He knows that they are lying, so He will not respond to their plea. This is like the Ayah where Allah tells us that they will say: فَهَلْ إِلَىٰ خُرُوجٍ مِنْ سَبِيلٍ - ذَٰلِكُمْ بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ ۖ وَإِنْ يُشْرَكْ بِهِ تُؤْمِنُوا ۚ (Then is there any way to get out (of the Fire). (It will be said): "This is because, when Allah Alone was invoked you disbelieved (denied), but when partners were joined to Him, you believed!)(40:11,12) i.e., 'there will be no response for you because you were like that; if you were to return to this world, you would just go back to that which you had been forbidden to do.' Allah says here: أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ ۖ (Did We not give you lives long enough, so that whosoever would receive admonition could receive it? And the warner came to you.) meaning, 'did you not live for long enough in the world that if you were to be among those who would benefit from the truth, you would have benefited from it during your lifetimes?' Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Prophet ﷺ said: لَقَدْ أَعْذَرَ اللهُ تَعَالَى إِلَى عَبْدٍ أَحْيَاهُ حتّٰى بَلَغَ سِتِّينَ أَوْ سَبْعِينَ سَنَةً، لَقَدْ أَعْذَرَ اللهُ تَعَالَى إِلَيْهِ، لَقَدْ أَعْذَرَ اللهُ تَعَالَى إِلَيْهِ (Allah has left no excuse for the person who lives to be sixty or seventy years old; Allah has left no excuse for him; Allah has left no excuse for him.) Imam Al-Bukhari also recorded, in the Book of Riqaq in his Sahih, that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: أَعْذَرَ اللهُ عَزَّ وَجَلَّ إِلَى امْرِىءٍ أَخَّرَ عُمْرَهُ حتّٰى بَلَغَ سِتِّينَ سَنَةً (Allah has left no excuse for a man who reaches the age of sixty.)" Ibn Jarir recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: مَنْ عَمَّرَهُ اللهُ تَعَالَى سِتِّينَ سَنَةً فَقَدْ أَعْذَرَ إِلَيْهِ فِي الْعُمْرِ (Whoever is granted a long life until the age of sixty, Allah has left no excuse for him.)" This was also recorded by Imam Ahmad and An-Nasa'i in Ar-Riqaq. Because this is the age at which Allah removes any excuse from His servants, this is the usual age of people in this Ummah, as was reported in the Hadith of Abu Hurayrah, may Allah be pleased with him, who said, "The Messenger of Allah ﷺ said: أَعْمَارُ أُمَّتِي مَا بَيْنَ السِّتِّينَ إِلَى السَّبْعِينَ، وَأَقَلُّهُمْ مَنْ يَجُوزُ ذَلِكَ (The usual life span in my Ummah is between sixty and seventy years, and only a few pass this age.)" This was also recorded by At-Tirmidhi and Ibn Majah in the Book of Zuhd [of his Sunan]. وَجَاءَكُمُ النَّذِيرُ (And the warner came to you.) It was reported that Ibn 'Abbas, may Allah be pleased with him, 'Ikrimah, Abu Ja'far Al-Baqir, may Allah be pleased with him, Qatadah and Sufyan bin 'Uyaynah said, "This means grey hair." As-Suddi and 'Abdur-Rahman bin Zayd bin Aslam said, "This means the Messenger of Allah ﷺ" and Ibn Zayd recited, هَٰذَا نَذِيرٌ مِنَ النُّذُرِ الْأُولَىٰ (This is a warner of the (series of) warners of old.)(53:56). This is the correct view according to Shayban who narrated that Qatadah said, "Proof will be established against them by the fact that they lived long enough and that Messengers came to them." This is also the view favored by Ibn Jarir, and it is the apparent meaning of the Ayah: وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ۖ قَالَ إِنَّكُمْ مَاكِثُونَ - لَقَدْ جِئْنَاكُمْ بِالْحَقِّ وَلَٰكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَارِهُونَ (And they will cry (to the keeper of Hell): "O Malik! Let your Lord make an end of us." He will say: "Verily, you shall abide forever." Indeed We have brought the truth to you, but most of you have a hatred for the truth.)(43:77-78) meaning: 'We showed you the truth clearly through the Messengers, but you rejected it and opposed it.' And Allah says: وَمَاكُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger)(17:15). كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ (Every time a group is cast therein, its keepers will ask: "Did no warner come to you?" They will say: "Yes, indeed a warner did come to us, but we denied him and said: 'Allah never sent down anything; you are only in great error'.")(67:8-9). فَذُوقُوا فَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ (So taste you. For the wrongdoers there is no helper.) means, 'taste the punishment of the Fire, as a recompense for your going against the Prophets in all your deeds, for today you will have no helper to save you from your fate of punishment and chains.'

Verily, Allah is the All-Knower of the Unseen of the heavens and the earth. Verily, He is the All-Knower of that is in the breasts (38)He it is Who has made you successors generations after generations in the earth, so whosoever disbelieves, on him will be his disbelief. And the disbelief of the disbelievers adds nothing but hatred of their Lord. And the disbelief of the disbelievers adds nothing but loss (39) Here Allah tells us that He knows the unseen in the heavens and earth, and that He knows all that is hidden and the secrets of the hearts. And He tells us that He will reward or punish everyone according to his deeds. Then Allah says: هُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ فِي الْأَرْضِ ۚ (He it is Who has made you successors generations after generations in the earth,) meaning, all people succeed one another, generation after generation. This is like the Ayah: وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ (and makes you inheritors of the earth, generations after generations)(27:62). فَمَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ ۖ (so whosoever disbelieves, on him will be his disbelief.) means, he and no one else will have to bear the consequences of that. وَلَا يَزِيدُ الْكَافِرِينَ كُفْرُهُمْ عِنْدَ رَبِّهِمْ إِلَّا مَقْتًا ۖ (And the disbelief of the disbelievers adds nothing but hatred of their Lord.) means, the longer they persist in their disbelief, the more Allah hates them, and the longer they persist in it, the more they and their families will lose on the Day of Resurrection. This is in contrast to the believers, for the longer they live and do good deeds, the higher their status in Paradise will be, the greater their reward, and the more beloved they will be to their Creator.

Verily, Allah is the All-Knower of the Unseen of the heavens and the earth. Verily, He is the All-Knower of that is in the breasts (38)He it is Who has made you successors generations after generations in the earth, so whosoever disbelieves, on him will be his disbelief. And the disbelief of the disbelievers adds nothing but hatred of their Lord. And the disbelief of the disbelievers adds nothing but loss (39) Here Allah tells us that He knows the unseen in the heavens and earth, and that He knows all that is hidden and the secrets of the hearts. And He tells us that He will reward or punish everyone according to his deeds. Then Allah says: هُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ فِي الْأَرْضِ ۚ (He it is Who has made you successors generations after generations in the earth,) meaning, all people succeed one another, generation after generation. This is like the Ayah: وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ (and makes you inheritors of the earth, generations after generations)(27:62). فَمَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ ۖ (so whosoever disbelieves, on him will be his disbelief.) means, he and no one else will have to bear the consequences of that. وَلَا يَزِيدُ الْكَافِرِينَ كُفْرُهُمْ عِنْدَ رَبِّهِمْ إِلَّا مَقْتًا ۖ (And the disbelief of the disbelievers adds nothing but hatred of their Lord.) means, the longer they persist in their disbelief, the more Allah hates them, and the longer they persist in it, the more they and their families will lose on the Day of Resurrection. This is in contrast to the believers, for the longer they live and do good deeds, the higher their status in Paradise will be, the greater their reward, and the more beloved they will be to their Creator.

Say: "Have you considered your partners whom you call upon besides Allah? Show Me, what they have created of the earth. Or have they any share in the heavens? Or have We given them a Book, so that they act on clear proof therefrom? Nay, the wrongdoers promise one another nothing but delusions. (40)Verily, Allah grasps the heavens and the earth lest they should move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, Oft-Forgiving (41) The Helplessness of the false gods and the Power of Allah Allah tells His Messenger ﷺ to say to the idolators: أَرَأَيْتُمْ شُرَكَاءَكُمُ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ (Have you considered your partners whom you call upon besides Allah?) the idols and rivals. أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ (Show Me what they have created of the earth. Or have they any share in the heavens?) meaning, they have nothing at all of that, they do not possess even the membrane covering the stone of a date. أَمْ آتَيْنَاهُمْ كِتَابًا فَهُمْ عَلَىٰ بَيِّنَتٍ مِنْهُ (Or have We given them a Book, so that they act on clear proof therefrom?) meaning, 'have We revealed to them a Book on which they base their Shirk and disbelief?' This is not the case at all. بَلْ إِنْ يَعِدُ الظَّالِمُونَ بَعْضُهُمْ بَعْضًا إِلَّا غُرُورًا (Nay, the wrongdoers promise one another nothing but delusions.) means, they are merely following their own whims, opinions and wishes which are their personal desires, and they are no more than misguidance and falsehood. Then Allah tells us of His mighty power, by which the heavens and the earth stand by His command, and the forces that He has placed between them to hold them. He says: إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولَا ۚ (Verily, Allah grasps the heavens and the earth lest they should move away from their places,) means, lest they should shift from where they are. 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), and وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ ۚ (And among His signs is that the heaven and the earth stand by His command)(30:25). وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ ۚ (and if they were to move away from their places, there is not one that could grasp them after Him.) means, no one can make them stay and preserve them except Him. He is Ever Most Forbearing and Oft-Forgiving because He sees His servants disbelieving in Him and disobeying Him, yet He is patient and gives them time, He waits and does not hasten the punishment, and He conceals the faults of others and forgives them. He says: إِنَّهُ كَانَ حَلِيمًا غَفُورًا (Truly, He is Ever Most Forbearing, Oft-Forgiving.)

Say: "Have you considered your partners whom you call upon besides Allah? Show Me, what they have created of the earth. Or have they any share in the heavens? Or have We given them a Book, so that they act on clear proof therefrom? Nay, the wrongdoers promise one another nothing but delusions. (40)Verily, Allah grasps the heavens and the earth lest they should move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, Oft-Forgiving (41) The Helplessness of the false gods and the Power of Allah Allah tells His Messenger ﷺ to say to the idolators: أَرَأَيْتُمْ شُرَكَاءَكُمُ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ (Have you considered your partners whom you call upon besides Allah?) the idols and rivals. أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ (Show Me what they have created of the earth. Or have they any share in the heavens?) meaning, they have nothing at all of that, they do not possess even the membrane covering the stone of a date. أَمْ آتَيْنَاهُمْ كِتَابًا فَهُمْ عَلَىٰ بَيِّنَتٍ مِنْهُ (Or have We given them a Book, so that they act on clear proof therefrom?) meaning, 'have We revealed to them a Book on which they base their Shirk and disbelief?' This is not the case at all. بَلْ إِنْ يَعِدُ الظَّالِمُونَ بَعْضُهُمْ بَعْضًا إِلَّا غُرُورًا (Nay, the wrongdoers promise one another nothing but delusions.) means, they are merely following their own whims, opinions and wishes which are their personal desires, and they are no more than misguidance and falsehood. Then Allah tells us of His mighty power, by which the heavens and the earth stand by His command, and the forces that He has placed between them to hold them. He says: إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولَا ۚ (Verily, Allah grasps the heavens and the earth lest they should move away from their places,) means, lest they should shift from where they are. 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), and وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ ۚ (And among His signs is that the heaven and the earth stand by His command)(30:25). وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ ۚ (and if they were to move away from their places, there is not one that could grasp them after Him.) means, no one can make them stay and preserve them except Him. He is Ever Most Forbearing and Oft-Forgiving because He sees His servants disbelieving in Him and disobeying Him, yet He is patient and gives them time, He waits and does not hasten the punishment, and He conceals the faults of others and forgives them. He says: إِنَّهُ كَانَ حَلِيمًا غَفُورًا (Truly, He is Ever Most Forbearing, Oft-Forgiving.)

And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations; yet when a warner came to them, it increased in them nothing but flight (from the truth)(42)(They took to flight because of their) arrogance in the land and their plotting of evil. But the evil plot encompasses only him who makes it. Then, can they expect anything (else) but the Sunnah (way of dealing) of the peoples of old? So, no change will you find in Allah's Sunnah, and no turning off will you find in Allah's Sunnah (43) They longed for a Warner to come, but when He came, They disbelieved in Him Allah tells us how Quraysh and the Arabs swore by Allah their most binding oath before the Messenger ﷺ came to them, لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ (that if a warner came to them, they would be more guided than any of the nations;) i.e., than any of the nations to whom Messengers had been sent. This was the view of Ad-Dahhak and others. This is like the Ayat: أَنْ تَقُولُوا إِنَّمَا أُنْزِلَ الْكِتَابُ عَلَىٰ طَائِفَتَيْنِ مِنْ قَبْلِنَا وَإِنْ كُنَّا عَنْ دِرَاسَتِهِمْ لَغَافِلِينَ - أَوْ تَقُولُوا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَاءَكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚ فَمَنْ أَظْلَمُ مِمَّنْ كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ عَنْهَا ۗ (Lest you (pagan Arabs) should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So, now has come unto you a clear proof from your Lord, and a guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom?)(6:156-157) وَإِنْ كَانُوا لَيَقُولُونَ - لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ - لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ - فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ (And indeed they (Arab pagans) used to say: "If we had a reminder as had the men of old, We would have indeed been the chosen servants of Allah!" But they disbelieve therein, so they will come to know!)(37:167-170) Allah says: فَلَمَّا جَاءَهُمْ نَذِيرٌ (yet when a warner came to them,) – meaning, Muhammad ﷺ with the Book revealed to him, i.e., the Clear Qur'an, مَا زَادَهُمْ إِلَّا نُفُورًا (it increased in them nothing but flight (from the truth).) means, they only increased in their disbelief. Then Allah explains this further: اسْتِكْبَارًا فِي الْأَرْضِ ((They took to flight because of their) arrogance in the land) means, they were too arrogant to follow the signs of Allah. وَمَكْرَ السَّيِّئِ (and their plotting of evil.) means, they plotted to prevent people from following the path of Allah. وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ ۚ (But the evil plot encompasses only him who makes it.) means, the evil consequences of that will come back upon them and not on others. فَهَلْ يَنْظُرُونَ إِلَّا سُنَّتَ الْأَوَّلِينَ ۚ (Then, can they expect anything (else) but the Sunnah (way of dealing) of the peoples of old?) meaning, the punishment of Allah for disbelieving in His Messengers and going against His command. فَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَبْدِيلًا ۖ (and no turning off will you find in Allah's Sunnah.) means, it does not change or alter, and this is what happens to every disbeliever. وَلَن تَجِدَ لِسُنَّتِ اللَّهِ تَحْوِيلًا (and no turning off will you find in Allah's Sunnah.) means, وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ (But when Allah wills a people's punishment, there can be no turning back of it)(13:11). This means, no one can remove that from them or ward it off from them. And Allah knows best.

And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations; yet when a warner came to them, it increased in them nothing but flight (from the truth)(42)(They took to flight because of their) arrogance in the land and their plotting of evil. But the evil plot encompasses only him who makes it. Then, can they expect anything (else) but the Sunnah (way of dealing) of the peoples of old? So, no change will you find in Allah's Sunnah, and no turning off will you find in Allah's Sunnah (43) They longed for a Warner to come, but when He came, They disbelieved in Him Allah tells us how Quraysh and the Arabs swore by Allah their most binding oath before the Messenger ﷺ came to them, لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ (that if a warner came to them, they would be more guided than any of the nations;) i.e., than any of the nations to whom Messengers had been sent. This was the view of Ad-Dahhak and others. This is like the Ayat: أَنْ تَقُولُوا إِنَّمَا أُنْزِلَ الْكِتَابُ عَلَىٰ طَائِفَتَيْنِ مِنْ قَبْلِنَا وَإِنْ كُنَّا عَنْ دِرَاسَتِهِمْ لَغَافِلِينَ - أَوْ تَقُولُوا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَاءَكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚ فَمَنْ أَظْلَمُ مِمَّنْ كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ عَنْهَا ۗ (Lest you (pagan Arabs) should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So, now has come unto you a clear proof from your Lord, and a guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom?)(6:156-157) وَإِنْ كَانُوا لَيَقُولُونَ - لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ - لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ - فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ (And indeed they (Arab pagans) used to say: "If we had a reminder as had the men of old, We would have indeed been the chosen servants of Allah!" But they disbelieve therein, so they will come to know!)(37:167-170) Allah says: فَلَمَّا جَاءَهُمْ نَذِيرٌ (yet when a warner came to them,) – meaning, Muhammad ﷺ with the Book revealed to him, i.e., the Clear Qur'an, مَا زَادَهُمْ إِلَّا نُفُورًا (it increased in them nothing but flight (from the truth).) means, they only increased in their disbelief. Then Allah explains this further: اسْتِكْبَارًا فِي الْأَرْضِ ((They took to flight because of their) arrogance in the land) means, they were too arrogant to follow the signs of Allah. وَمَكْرَ السَّيِّئِ (and their plotting of evil.) means, they plotted to prevent people from following the path of Allah. وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ ۚ (But the evil plot encompasses only him who makes it.) means, the evil consequences of that will come back upon them and not on others. فَهَلْ يَنْظُرُونَ إِلَّا سُنَّتَ الْأَوَّلِينَ ۚ (Then, can they expect anything (else) but the Sunnah (way of dealing) of the peoples of old?) meaning, the punishment of Allah for disbelieving in His Messengers and going against His command. فَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَبْدِيلًا ۖ (and no turning off will you find in Allah's Sunnah.) means, it does not change or alter, and this is what happens to every disbeliever. وَلَن تَجِدَ لِسُنَّتِ اللَّهِ تَحْوِيلًا (and no turning off will you find in Allah's Sunnah.) means, وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ (But when Allah wills a people's punishment, there can be no turning back of it)(13:11). This means, no one can remove that from them or ward it off from them. And Allah knows best.

Have they not traveled in the land, and seen what was the end of those before them – though they were superior to them in power? Allah is not such that anything in the heavens or in the earth escapes Him. Verily, He is All-Knowing, All-Able (44)And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth; but He gives them respite to an appointed term, and when their term comes, then verily, Allah is Ever All-Seer of His servants (45) Remember the Bad Consequences of disbelieving in the Prophets Allah says: 'say, O Muhammad, to these people who disbelieve the Message you have brought: travel in the land and see what was the punishment of those who disbelieved the Messengers, how Allah destroyed them completely, and a similar (end awaits) the disbelievers. See how their homes were emptied of them and how they lost everything after living in luxury and being so numerous and so well equipped, and having so much wealth and so many children. All of that was of no avail to them and could not protect them in the slightest from the punishment of Allah when the command of the Lord came. Nothing is impossible for Him when He wants it to happen in the heavens or on earth.' إِنَّهُ كَانَ عَلِيمًا قَدِيرًا (Verily, He is All-Knowing, All-Able.) means, He knows all that exists and is able to do all things. The Wisdom behind delaying the Punishment Then Allah says: وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِنْ دَابَّةٍ (And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth;) meaning, if He were to punish them for all of their sins, He would destroy all the people of the earth and all that they own of livestock and crops. Sa'id bin Jubayr and As-Suddi commented on the Ayah: مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِنْ دَابَّةٍ (He would not leave a moving creature on the surface of the earth;) "This means, He would have stopped sending rain to them, and all the animals would have died as a result." وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى (but He gives them respite to an appointed term,) means, but He is delaying until the Day of Resurrection, when He will bring them to account and will reward or punish each one according to his deeds: He will reward those who obeyed Him and will punish those who disobeyed Him. He says: فَإِذَا جَاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا (and when their term comes, then verily, Allah is Ever All-Seer of His servants.) This is the end of the Tafsir of Surah Fatir. All praise and gratitude is due to Allah.

Have they not traveled in the land, and seen what was the end of those before them – though they were superior to them in power? Allah is not such that anything in the heavens or in the earth escapes Him. Verily, He is All-Knowing, All-Able (44)And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth; but He gives them respite to an appointed term, and when their term comes, then verily, Allah is Ever All-Seer of His servants (45) Remember the Bad Consequences of disbelieving in the Prophets Allah says: 'say, O Muhammad, to these people who disbelieve the Message you have brought: travel in the land and see what was the punishment of those who disbelieved the Messengers, how Allah destroyed them completely, and a similar (end awaits) the disbelievers. See how their homes were emptied of them and how they lost everything after living in luxury and being so numerous and so well equipped, and having so much wealth and so many children. All of that was of no avail to them and could not protect them in the slightest from the punishment of Allah when the command of the Lord came. Nothing is impossible for Him when He wants it to happen in the heavens or on earth.' إِنَّهُ كَانَ عَلِيمًا قَدِيرًا (Verily, He is All-Knowing, All-Able.) means, He knows all that exists and is able to do all things. The Wisdom behind delaying the Punishment Then Allah says: وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِنْ دَابَّةٍ (And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth;) meaning, if He were to punish them for all of their sins, He would destroy all the people of the earth and all that they own of livestock and crops. Sa'id bin Jubayr and As-Suddi commented on the Ayah: مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِنْ دَابَّةٍ (He would not leave a moving creature on the surface of the earth;) "This means, He would have stopped sending rain to them, and all the animals would have died as a result." وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى (but He gives them respite to an appointed term,) means, but He is delaying until the Day of Resurrection, when He will bring them to account and will reward or punish each one according to his deeds: He will reward those who obeyed Him and will punish those who disobeyed Him. He says: فَإِذَا جَاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا (and when their term comes, then verily, Allah is Ever All-Seer of His servants.) This is the end of the Tafsir of Surah Fatir. All praise and gratitude is due to Allah.