Tafsir Ibn Kathir — As-Saffat 37:108 – As-Saffat 37:182

And he said: "Verily, I am going to my Lord. He will guide me (99)"My Lord! Grant me (offspring) from the righteous. (100)So, We gave him the glad tidings of a forbearing boy (101)And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!" He said: "O my father! Do that which you are commanded, if Allah wills, you shall find me of the patient. (102)Then, when they had both submitted themselves, and he had laid him prostrate on his forehead (103)We called out to him: "O Ibrahim! (104)"You have fulfilled the dream!" Verily, thus do We reward the doers of good (105)Verily, that indeed was a manifest trial (106)And We ransomed him with a great sacrifice (107)And We left for him among the later generations (108)"Salam (peace!) be upon Ibrahim! (109)Thus indeed do We reward the doers of good (110)Verily, he was one of Our believing servants (111)And We gave him the glad tidings of Ishaq – a Prophet from the righteous (112)We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves (113) Ibrahim's Emigration, the Test of the Sacrifice of Isma'il, and how Allah blessed Him Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said: إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ - رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ (Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said: فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ (So We gave him the glad tidings of a forbearing boy.) This child was Isma'il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma'il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma'il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean 'the only son who is with you,' because Isma'il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test. فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ (And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn 'Abbas, peace be upon him, Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Ata' Al-Khurasani, Zayd bin Aslam and others that فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ (And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did. فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ ۚ (And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") 'Ubayd bin 'Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah: قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ (he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father. قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ (He said: "O my father! Do that which you are commanded...") meaning, 'obey the command of Allah and sacrifice me.' سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ (if Allah wills, you shall find me of the patient.) meaning, 'I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said: وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا (And mention in the Book Isma'il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.)(19:54-55). فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah – Ibrahim because he was about to offer a sacrifice and Isma'il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma'il obeyed Allah and his father. This was the view of Mujahid, 'Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. The meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn 'Abbas, may Allah be pleased with him, Mujahid, Sa'id bin Jubayr, Ad-Dahhak and Qatadah said: وَتَلَّهُ لِلْجَبِينِ (and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas'a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-'Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma'il, peace be upon him, was wearing a white shirt, and he said, 'O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind: أَنْ يَا إِبْرَاهِيمُ - قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn 'Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik. وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ - قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (We called out to him: "O Ibrahim! You have fulfilled the dream!") means, 'the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma'il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said: قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (You have fulfilled the dream!) Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus do We reward the doers of good.) means, 'this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says: وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا - وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.)(65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it – unlike some of the Mu'tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says: إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ (Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said: وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ (And of Ibrahim who fulfilled all that.)(53:37), and وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (And We ransomed him with a great sacrifice). It was reported that Ibn 'Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for 'Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked 'Uthman, 'Why did the Prophet ﷺ call you?' He said, 'The Messenger of Allah ﷺ said to me, إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّيَ (I saw the horns of the ram when I entered the House [i.e., the Ka'bah], and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)'" Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma'il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best. Reports which state that the One Who was to be sacrificed was Isma'il, and that this is Correct without a Doubt Sa'id bin Jubayr, 'Amir Ash-Sha'bi, Yusuf bin Mihran, Mujahid, 'Ata' and others reported from Ibn 'Abbas that it was Isma'il, peace be upon him. Ibn Jarir narrated that Ibn 'Abbas said, "The one who was ransomed was Isma'il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn 'Umar said, "The sacrifice was Isma'il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma'il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha'bi said, "It was Isma'il, peace be upon him, and I saw the horns of the ram in the Ka'bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and 'Amr bin 'Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma'il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka'b Al-Qurazi say, 'The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma'il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (And We gave him the glad tidings of Ishaq – a Prophet from the righteous), and فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ (So, We gave her glad tidings of Ishaq and after Ishaq, of Ya'qub)(11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma'il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka'b Al-Qurazi told them that he mentioned that to 'Umar bin 'Abd Al-'Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. 'Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. 'Umar bin 'Abd Al-'Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka'b said, "I was with 'Umar bin 'Abd Al-'Aziz. 'Umar said to him, 'Which of the two sons of Ibrahim was he commanded to sacrifice?' He said, 'Isma'il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father.'" Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed – was it Isma'il or Ishaq?" He said, "Isma'il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, 'The correct view is that the one who was to be sacrificed was Isma'il, peace be upon him.'" He said, "And it was narrated that 'Ali, Ibn 'Umar, Abu Hurayrah, Abu At-Tufayl, Sa'id bin Al-Musayyib, Sa'id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha'bi, Muhammad bin Ka'b Al-Qurazi, Abu Ja'far Muhammad bin 'Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma'il." Al-Baghawi said in his Tafsir, "This was the view of 'Abdullah bin 'Umar, Sa'id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi' bin Anas, Muhammad bin Ka'b Al-Qurazi and Al-Kalbi." This was also reported from Ibn 'Abbas and from Abu 'Amr bin Al-'Ala'. وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (And We gave him the glad tidings of Ishaq – a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma'il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55). نَبِيًّا (a Prophet) means, from him there will come a righteous Prophet. وَبَارَكْنَا عَلَيْهِ وَعَلَىٰ إِسْحَاقَ ۚ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ (We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah: قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَىٰ أُمَمٍ مِمَّنْ مَعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِنَّا عَذَابٌ أَلِيمٌ (It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.")(11:48)

And he said: "Verily, I am going to my Lord. He will guide me (99)"My Lord! Grant me (offspring) from the righteous. (100)So, We gave him the glad tidings of a forbearing boy (101)And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!" He said: "O my father! Do that which you are commanded, if Allah wills, you shall find me of the patient. (102)Then, when they had both submitted themselves, and he had laid him prostrate on his forehead (103)We called out to him: "O Ibrahim! (104)"You have fulfilled the dream!" Verily, thus do We reward the doers of good (105)Verily, that indeed was a manifest trial (106)And We ransomed him with a great sacrifice (107)And We left for him among the later generations (108)"Salam (peace!) be upon Ibrahim! (109)Thus indeed do We reward the doers of good (110)Verily, he was one of Our believing servants (111)And We gave him the glad tidings of Ishaq – a Prophet from the righteous (112)We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves (113) Ibrahim's Emigration, the Test of the Sacrifice of Isma'il, and how Allah blessed Him Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said: إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ - رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ (Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said: فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ (So We gave him the glad tidings of a forbearing boy.) This child was Isma'il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma'il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma'il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean 'the only son who is with you,' because Isma'il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test. فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ (And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn 'Abbas, peace be upon him, Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Ata' Al-Khurasani, Zayd bin Aslam and others that فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ (And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did. فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ ۚ (And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") 'Ubayd bin 'Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah: قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ (he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father. قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ (He said: "O my father! Do that which you are commanded...") meaning, 'obey the command of Allah and sacrifice me.' سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ (if Allah wills, you shall find me of the patient.) meaning, 'I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said: وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا (And mention in the Book Isma'il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.)(19:54-55). فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah – Ibrahim because he was about to offer a sacrifice and Isma'il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma'il obeyed Allah and his father. This was the view of Mujahid, 'Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. The meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn 'Abbas, may Allah be pleased with him, Mujahid, Sa'id bin Jubayr, Ad-Dahhak and Qatadah said: وَتَلَّهُ لِلْجَبِينِ (and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas'a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-'Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma'il, peace be upon him, was wearing a white shirt, and he said, 'O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind: أَنْ يَا إِبْرَاهِيمُ - قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn 'Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik. وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ - قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (We called out to him: "O Ibrahim! You have fulfilled the dream!") means, 'the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma'il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said: قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (You have fulfilled the dream!) Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus do We reward the doers of good.) means, 'this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says: وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا - وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.)(65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it – unlike some of the Mu'tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says: إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ (Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said: وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ (And of Ibrahim who fulfilled all that.)(53:37), and وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (And We ransomed him with a great sacrifice). It was reported that Ibn 'Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for 'Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked 'Uthman, 'Why did the Prophet ﷺ call you?' He said, 'The Messenger of Allah ﷺ said to me, إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّيَ (I saw the horns of the ram when I entered the House [i.e., the Ka'bah], and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)'" Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma'il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best. Reports which state that the One Who was to be sacrificed was Isma'il, and that this is Correct without a Doubt Sa'id bin Jubayr, 'Amir Ash-Sha'bi, Yusuf bin Mihran, Mujahid, 'Ata' and others reported from Ibn 'Abbas that it was Isma'il, peace be upon him. Ibn Jarir narrated that Ibn 'Abbas said, "The one who was ransomed was Isma'il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn 'Umar said, "The sacrifice was Isma'il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma'il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha'bi said, "It was Isma'il, peace be upon him, and I saw the horns of the ram in the Ka'bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and 'Amr bin 'Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma'il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka'b Al-Qurazi say, 'The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma'il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (And We gave him the glad tidings of Ishaq – a Prophet from the righteous), and فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ (So, We gave her glad tidings of Ishaq and after Ishaq, of Ya'qub)(11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma'il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka'b Al-Qurazi told them that he mentioned that to 'Umar bin 'Abd Al-'Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. 'Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. 'Umar bin 'Abd Al-'Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka'b said, "I was with 'Umar bin 'Abd Al-'Aziz. 'Umar said to him, 'Which of the two sons of Ibrahim was he commanded to sacrifice?' He said, 'Isma'il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father.'" Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed – was it Isma'il or Ishaq?" He said, "Isma'il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, 'The correct view is that the one who was to be sacrificed was Isma'il, peace be upon him.'" He said, "And it was narrated that 'Ali, Ibn 'Umar, Abu Hurayrah, Abu At-Tufayl, Sa'id bin Al-Musayyib, Sa'id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha'bi, Muhammad bin Ka'b Al-Qurazi, Abu Ja'far Muhammad bin 'Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma'il." Al-Baghawi said in his Tafsir, "This was the view of 'Abdullah bin 'Umar, Sa'id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi' bin Anas, Muhammad bin Ka'b Al-Qurazi and Al-Kalbi." This was also reported from Ibn 'Abbas and from Abu 'Amr bin Al-'Ala'. وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (And We gave him the glad tidings of Ishaq – a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma'il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55). نَبِيًّا (a Prophet) means, from him there will come a righteous Prophet. وَبَارَكْنَا عَلَيْهِ وَعَلَىٰ إِسْحَاقَ ۚ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ (We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah: قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَىٰ أُمَمٍ مِمَّنْ مَعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِنَّا عَذَابٌ أَلِيمٌ (It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.")(11:48)

And he said: "Verily, I am going to my Lord. He will guide me (99)"My Lord! Grant me (offspring) from the righteous. (100)So, We gave him the glad tidings of a forbearing boy (101)And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!" He said: "O my father! Do that which you are commanded, if Allah wills, you shall find me of the patient. (102)Then, when they had both submitted themselves, and he had laid him prostrate on his forehead (103)We called out to him: "O Ibrahim! (104)"You have fulfilled the dream!" Verily, thus do We reward the doers of good (105)Verily, that indeed was a manifest trial (106)And We ransomed him with a great sacrifice (107)And We left for him among the later generations (108)"Salam (peace!) be upon Ibrahim! (109)Thus indeed do We reward the doers of good (110)Verily, he was one of Our believing servants (111)And We gave him the glad tidings of Ishaq – a Prophet from the righteous (112)We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves (113) Ibrahim's Emigration, the Test of the Sacrifice of Isma'il, and how Allah blessed Him Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said: إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ - رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ (Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said: فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ (So We gave him the glad tidings of a forbearing boy.) This child was Isma'il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma'il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma'il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean 'the only son who is with you,' because Isma'il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test. فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ (And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn 'Abbas, peace be upon him, Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Ata' Al-Khurasani, Zayd bin Aslam and others that فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ (And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did. فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ ۚ (And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") 'Ubayd bin 'Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah: قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ (he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father. قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ (He said: "O my father! Do that which you are commanded...") meaning, 'obey the command of Allah and sacrifice me.' سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ (if Allah wills, you shall find me of the patient.) meaning, 'I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said: وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا (And mention in the Book Isma'il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.)(19:54-55). فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah – Ibrahim because he was about to offer a sacrifice and Isma'il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma'il obeyed Allah and his father. This was the view of Mujahid, 'Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. The meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn 'Abbas, may Allah be pleased with him, Mujahid, Sa'id bin Jubayr, Ad-Dahhak and Qatadah said: وَتَلَّهُ لِلْجَبِينِ (and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas'a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-'Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma'il, peace be upon him, was wearing a white shirt, and he said, 'O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind: أَنْ يَا إِبْرَاهِيمُ - قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn 'Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik. وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ - قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (We called out to him: "O Ibrahim! You have fulfilled the dream!") means, 'the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma'il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said: قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (You have fulfilled the dream!) Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus do We reward the doers of good.) means, 'this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says: وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا - وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.)(65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it – unlike some of the Mu'tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says: إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ (Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said: وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ (And of Ibrahim who fulfilled all that.)(53:37), and وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (And We ransomed him with a great sacrifice). It was reported that Ibn 'Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for 'Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked 'Uthman, 'Why did the Prophet ﷺ call you?' He said, 'The Messenger of Allah ﷺ said to me, إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّيَ (I saw the horns of the ram when I entered the House [i.e., the Ka'bah], and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)'" Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma'il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best. Reports which state that the One Who was to be sacrificed was Isma'il, and that this is Correct without a Doubt Sa'id bin Jubayr, 'Amir Ash-Sha'bi, Yusuf bin Mihran, Mujahid, 'Ata' and others reported from Ibn 'Abbas that it was Isma'il, peace be upon him. Ibn Jarir narrated that Ibn 'Abbas said, "The one who was ransomed was Isma'il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn 'Umar said, "The sacrifice was Isma'il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma'il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha'bi said, "It was Isma'il, peace be upon him, and I saw the horns of the ram in the Ka'bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and 'Amr bin 'Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma'il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka'b Al-Qurazi say, 'The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma'il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (And We gave him the glad tidings of Ishaq – a Prophet from the righteous), and فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ (So, We gave her glad tidings of Ishaq and after Ishaq, of Ya'qub)(11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma'il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka'b Al-Qurazi told them that he mentioned that to 'Umar bin 'Abd Al-'Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. 'Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. 'Umar bin 'Abd Al-'Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka'b said, "I was with 'Umar bin 'Abd Al-'Aziz. 'Umar said to him, 'Which of the two sons of Ibrahim was he commanded to sacrifice?' He said, 'Isma'il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father.'" Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed – was it Isma'il or Ishaq?" He said, "Isma'il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, 'The correct view is that the one who was to be sacrificed was Isma'il, peace be upon him.'" He said, "And it was narrated that 'Ali, Ibn 'Umar, Abu Hurayrah, Abu At-Tufayl, Sa'id bin Al-Musayyib, Sa'id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha'bi, Muhammad bin Ka'b Al-Qurazi, Abu Ja'far Muhammad bin 'Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma'il." Al-Baghawi said in his Tafsir, "This was the view of 'Abdullah bin 'Umar, Sa'id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi' bin Anas, Muhammad bin Ka'b Al-Qurazi and Al-Kalbi." This was also reported from Ibn 'Abbas and from Abu 'Amr bin Al-'Ala'. وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (And We gave him the glad tidings of Ishaq – a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma'il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55). نَبِيًّا (a Prophet) means, from him there will come a righteous Prophet. وَبَارَكْنَا عَلَيْهِ وَعَلَىٰ إِسْحَاقَ ۚ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ (We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah: قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَىٰ أُمَمٍ مِمَّنْ مَعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِنَّا عَذَابٌ أَلِيمٌ (It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.")(11:48)

And he said: "Verily, I am going to my Lord. He will guide me (99)"My Lord! Grant me (offspring) from the righteous. (100)So, We gave him the glad tidings of a forbearing boy (101)And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!" He said: "O my father! Do that which you are commanded, if Allah wills, you shall find me of the patient. (102)Then, when they had both submitted themselves, and he had laid him prostrate on his forehead (103)We called out to him: "O Ibrahim! (104)"You have fulfilled the dream!" Verily, thus do We reward the doers of good (105)Verily, that indeed was a manifest trial (106)And We ransomed him with a great sacrifice (107)And We left for him among the later generations (108)"Salam (peace!) be upon Ibrahim! (109)Thus indeed do We reward the doers of good (110)Verily, he was one of Our believing servants (111)And We gave him the glad tidings of Ishaq – a Prophet from the righteous (112)We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves (113) Ibrahim's Emigration, the Test of the Sacrifice of Isma'il, and how Allah blessed Him Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said: إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ - رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ (Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said: فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ (So We gave him the glad tidings of a forbearing boy.) This child was Isma'il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma'il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma'il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean 'the only son who is with you,' because Isma'il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test. فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ (And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn 'Abbas, peace be upon him, Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Ata' Al-Khurasani, Zayd bin Aslam and others that فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ (And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did. فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ ۚ (And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") 'Ubayd bin 'Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah: قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ (he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father. قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ (He said: "O my father! Do that which you are commanded...") meaning, 'obey the command of Allah and sacrifice me.' سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ (if Allah wills, you shall find me of the patient.) meaning, 'I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said: وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا (And mention in the Book Isma'il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.)(19:54-55). فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah – Ibrahim because he was about to offer a sacrifice and Isma'il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma'il obeyed Allah and his father. This was the view of Mujahid, 'Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. The meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn 'Abbas, may Allah be pleased with him, Mujahid, Sa'id bin Jubayr, Ad-Dahhak and Qatadah said: وَتَلَّهُ لِلْجَبِينِ (and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas'a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-'Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma'il, peace be upon him, was wearing a white shirt, and he said, 'O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind: أَنْ يَا إِبْرَاهِيمُ - قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn 'Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik. وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ - قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (We called out to him: "O Ibrahim! You have fulfilled the dream!") means, 'the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma'il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said: قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (You have fulfilled the dream!) Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus do We reward the doers of good.) means, 'this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says: وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا - وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.)(65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it – unlike some of the Mu'tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says: إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ (Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said: وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ (And of Ibrahim who fulfilled all that.)(53:37), and وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (And We ransomed him with a great sacrifice). It was reported that Ibn 'Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for 'Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked 'Uthman, 'Why did the Prophet ﷺ call you?' He said, 'The Messenger of Allah ﷺ said to me, إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّيَ (I saw the horns of the ram when I entered the House [i.e., the Ka'bah], and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)'" Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma'il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best. Reports which state that the One Who was to be sacrificed was Isma'il, and that this is Correct without a Doubt Sa'id bin Jubayr, 'Amir Ash-Sha'bi, Yusuf bin Mihran, Mujahid, 'Ata' and others reported from Ibn 'Abbas that it was Isma'il, peace be upon him. Ibn Jarir narrated that Ibn 'Abbas said, "The one who was ransomed was Isma'il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn 'Umar said, "The sacrifice was Isma'il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma'il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha'bi said, "It was Isma'il, peace be upon him, and I saw the horns of the ram in the Ka'bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and 'Amr bin 'Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma'il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka'b Al-Qurazi say, 'The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma'il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (And We gave him the glad tidings of Ishaq – a Prophet from the righteous), and فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ (So, We gave her glad tidings of Ishaq and after Ishaq, of Ya'qub)(11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma'il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka'b Al-Qurazi told them that he mentioned that to 'Umar bin 'Abd Al-'Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. 'Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. 'Umar bin 'Abd Al-'Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka'b said, "I was with 'Umar bin 'Abd Al-'Aziz. 'Umar said to him, 'Which of the two sons of Ibrahim was he commanded to sacrifice?' He said, 'Isma'il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father.'" Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed – was it Isma'il or Ishaq?" He said, "Isma'il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, 'The correct view is that the one who was to be sacrificed was Isma'il, peace be upon him.'" He said, "And it was narrated that 'Ali, Ibn 'Umar, Abu Hurayrah, Abu At-Tufayl, Sa'id bin Al-Musayyib, Sa'id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha'bi, Muhammad bin Ka'b Al-Qurazi, Abu Ja'far Muhammad bin 'Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma'il." Al-Baghawi said in his Tafsir, "This was the view of 'Abdullah bin 'Umar, Sa'id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi' bin Anas, Muhammad bin Ka'b Al-Qurazi and Al-Kalbi." This was also reported from Ibn 'Abbas and from Abu 'Amr bin Al-'Ala'. وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (And We gave him the glad tidings of Ishaq – a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma'il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55). نَبِيًّا (a Prophet) means, from him there will come a righteous Prophet. وَبَارَكْنَا عَلَيْهِ وَعَلَىٰ إِسْحَاقَ ۚ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ (We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah: قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَىٰ أُمَمٍ مِمَّنْ مَعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِنَّا عَذَابٌ أَلِيمٌ (It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.")(11:48)

And he said: "Verily, I am going to my Lord. He will guide me (99)"My Lord! Grant me (offspring) from the righteous. (100)So, We gave him the glad tidings of a forbearing boy (101)And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!" He said: "O my father! Do that which you are commanded, if Allah wills, you shall find me of the patient. (102)Then, when they had both submitted themselves, and he had laid him prostrate on his forehead (103)We called out to him: "O Ibrahim! (104)"You have fulfilled the dream!" Verily, thus do We reward the doers of good (105)Verily, that indeed was a manifest trial (106)And We ransomed him with a great sacrifice (107)And We left for him among the later generations (108)"Salam (peace!) be upon Ibrahim! (109)Thus indeed do We reward the doers of good (110)Verily, he was one of Our believing servants (111)And We gave him the glad tidings of Ishaq – a Prophet from the righteous (112)We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves (113) Ibrahim's Emigration, the Test of the Sacrifice of Isma'il, and how Allah blessed Him Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said: إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ - رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ (Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said: فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ (So We gave him the glad tidings of a forbearing boy.) This child was Isma'il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma'il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma'il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean 'the only son who is with you,' because Isma'il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test. فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ (And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn 'Abbas, peace be upon him, Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Ata' Al-Khurasani, Zayd bin Aslam and others that فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ (And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did. فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ ۚ (And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") 'Ubayd bin 'Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah: قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ (he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father. قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ (He said: "O my father! Do that which you are commanded...") meaning, 'obey the command of Allah and sacrifice me.' سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ (if Allah wills, you shall find me of the patient.) meaning, 'I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said: وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا (And mention in the Book Isma'il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.)(19:54-55). فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah – Ibrahim because he was about to offer a sacrifice and Isma'il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma'il obeyed Allah and his father. This was the view of Mujahid, 'Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. The meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn 'Abbas, may Allah be pleased with him, Mujahid, Sa'id bin Jubayr, Ad-Dahhak and Qatadah said: وَتَلَّهُ لِلْجَبِينِ (and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas'a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-'Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma'il, peace be upon him, was wearing a white shirt, and he said, 'O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind: أَنْ يَا إِبْرَاهِيمُ - قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn 'Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik. وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ - قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (We called out to him: "O Ibrahim! You have fulfilled the dream!") means, 'the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma'il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said: قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (You have fulfilled the dream!) Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus do We reward the doers of good.) means, 'this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says: وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا - وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.)(65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it – unlike some of the Mu'tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says: إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ (Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said: وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ (And of Ibrahim who fulfilled all that.)(53:37), and وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (And We ransomed him with a great sacrifice). It was reported that Ibn 'Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for 'Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked 'Uthman, 'Why did the Prophet ﷺ call you?' He said, 'The Messenger of Allah ﷺ said to me, إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّيَ (I saw the horns of the ram when I entered the House [i.e., the Ka'bah], and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)'" Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma'il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best. Reports which state that the One Who was to be sacrificed was Isma'il, and that this is Correct without a Doubt Sa'id bin Jubayr, 'Amir Ash-Sha'bi, Yusuf bin Mihran, Mujahid, 'Ata' and others reported from Ibn 'Abbas that it was Isma'il, peace be upon him. Ibn Jarir narrated that Ibn 'Abbas said, "The one who was ransomed was Isma'il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn 'Umar said, "The sacrifice was Isma'il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma'il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha'bi said, "It was Isma'il, peace be upon him, and I saw the horns of the ram in the Ka'bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and 'Amr bin 'Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma'il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka'b Al-Qurazi say, 'The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma'il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (And We gave him the glad tidings of Ishaq – a Prophet from the righteous), and فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ (So, We gave her glad tidings of Ishaq and after Ishaq, of Ya'qub)(11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma'il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka'b Al-Qurazi told them that he mentioned that to 'Umar bin 'Abd Al-'Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. 'Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. 'Umar bin 'Abd Al-'Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka'b said, "I was with 'Umar bin 'Abd Al-'Aziz. 'Umar said to him, 'Which of the two sons of Ibrahim was he commanded to sacrifice?' He said, 'Isma'il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father.'" Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed – was it Isma'il or Ishaq?" He said, "Isma'il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, 'The correct view is that the one who was to be sacrificed was Isma'il, peace be upon him.'" He said, "And it was narrated that 'Ali, Ibn 'Umar, Abu Hurayrah, Abu At-Tufayl, Sa'id bin Al-Musayyib, Sa'id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha'bi, Muhammad bin Ka'b Al-Qurazi, Abu Ja'far Muhammad bin 'Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma'il." Al-Baghawi said in his Tafsir, "This was the view of 'Abdullah bin 'Umar, Sa'id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi' bin Anas, Muhammad bin Ka'b Al-Qurazi and Al-Kalbi." This was also reported from Ibn 'Abbas and from Abu 'Amr bin Al-'Ala'. وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (And We gave him the glad tidings of Ishaq – a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma'il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55). نَبِيًّا (a Prophet) means, from him there will come a righteous Prophet. وَبَارَكْنَا عَلَيْهِ وَعَلَىٰ إِسْحَاقَ ۚ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ (We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah: قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَىٰ أُمَمٍ مِمَّنْ مَعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِنَّا عَذَابٌ أَلِيمٌ (It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.")(11:48)

And he said: "Verily, I am going to my Lord. He will guide me (99)"My Lord! Grant me (offspring) from the righteous. (100)So, We gave him the glad tidings of a forbearing boy (101)And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!" He said: "O my father! Do that which you are commanded, if Allah wills, you shall find me of the patient. (102)Then, when they had both submitted themselves, and he had laid him prostrate on his forehead (103)We called out to him: "O Ibrahim! (104)"You have fulfilled the dream!" Verily, thus do We reward the doers of good (105)Verily, that indeed was a manifest trial (106)And We ransomed him with a great sacrifice (107)And We left for him among the later generations (108)"Salam (peace!) be upon Ibrahim! (109)Thus indeed do We reward the doers of good (110)Verily, he was one of Our believing servants (111)And We gave him the glad tidings of Ishaq – a Prophet from the righteous (112)We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves (113) Ibrahim's Emigration, the Test of the Sacrifice of Isma'il, and how Allah blessed Him Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said: إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ - رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ (Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said: فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ (So We gave him the glad tidings of a forbearing boy.) This child was Isma'il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma'il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma'il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean 'the only son who is with you,' because Isma'il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test. فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ (And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn 'Abbas, peace be upon him, Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Ata' Al-Khurasani, Zayd bin Aslam and others that فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ (And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did. فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ ۚ (And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") 'Ubayd bin 'Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah: قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ (he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father. قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ (He said: "O my father! Do that which you are commanded...") meaning, 'obey the command of Allah and sacrifice me.' سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ (if Allah wills, you shall find me of the patient.) meaning, 'I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said: وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا (And mention in the Book Isma'il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.)(19:54-55). فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah – Ibrahim because he was about to offer a sacrifice and Isma'il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma'il obeyed Allah and his father. This was the view of Mujahid, 'Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. The meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn 'Abbas, may Allah be pleased with him, Mujahid, Sa'id bin Jubayr, Ad-Dahhak and Qatadah said: وَتَلَّهُ لِلْجَبِينِ (and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn 'Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas'a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-'Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma'il, peace be upon him, was wearing a white shirt, and he said, 'O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind: أَنْ يَا إِبْرَاهِيمُ - قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn 'Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik. وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ - قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (We called out to him: "O Ibrahim! You have fulfilled the dream!") means, 'the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma'il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said: قَدْ صَدَّقْتَ الرُّؤْيَا ۚ (You have fulfilled the dream!) Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus do We reward the doers of good.) means, 'this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says: وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا - وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.)(65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it – unlike some of the Mu'tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says: إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ (Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said: وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ (And of Ibrahim who fulfilled all that.)(53:37), and وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (And We ransomed him with a great sacrifice). It was reported that Ibn 'Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for 'Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked 'Uthman, 'Why did the Prophet ﷺ call you?' He said, 'The Messenger of Allah ﷺ said to me, إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّيَ (I saw the horns of the ram when I entered the House [i.e., the Ka'bah], and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)'" Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma'il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best. Reports which state that the One Who was to be sacrificed was Isma'il, and that this is Correct without a Doubt Sa'id bin Jubayr, 'Amir Ash-Sha'bi, Yusuf bin Mihran, Mujahid, 'Ata' and others reported from Ibn 'Abbas that it was Isma'il, peace be upon him. Ibn Jarir narrated that Ibn 'Abbas said, "The one who was ransomed was Isma'il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn 'Umar said, "The sacrifice was Isma'il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma'il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha'bi said, "It was Isma'il, peace be upon him, and I saw the horns of the ram in the Ka'bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and 'Amr bin 'Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma'il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka'b Al-Qurazi say, 'The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma'il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (And We gave him the glad tidings of Ishaq – a Prophet from the righteous), and فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ (So, We gave her glad tidings of Ishaq and after Ishaq, of Ya'qub)(11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma'il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka'b Al-Qurazi told them that he mentioned that to 'Umar bin 'Abd Al-'Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. 'Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. 'Umar bin 'Abd Al-'Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka'b said, "I was with 'Umar bin 'Abd Al-'Aziz. 'Umar said to him, 'Which of the two sons of Ibrahim was he commanded to sacrifice?' He said, 'Isma'il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father.'" Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed – was it Isma'il or Ishaq?" He said, "Isma'il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, 'The correct view is that the one who was to be sacrificed was Isma'il, peace be upon him.'" He said, "And it was narrated that 'Ali, Ibn 'Umar, Abu Hurayrah, Abu At-Tufayl, Sa'id bin Al-Musayyib, Sa'id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha'bi, Muhammad bin Ka'b Al-Qurazi, Abu Ja'far Muhammad bin 'Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma'il." Al-Baghawi said in his Tafsir, "This was the view of 'Abdullah bin 'Umar, Sa'id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi' bin Anas, Muhammad bin Ka'b Al-Qurazi and Al-Kalbi." This was also reported from Ibn 'Abbas and from Abu 'Amr bin Al-'Ala'. وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (And We gave him the glad tidings of Ishaq – a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma'il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55). نَبِيًّا (a Prophet) means, from him there will come a righteous Prophet. وَبَارَكْنَا عَلَيْهِ وَعَلَىٰ إِسْحَاقَ ۚ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ (We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah: قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَىٰ أُمَمٍ مِمَّنْ مَعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِنَّا عَذَابٌ أَلِيمٌ (It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.")(11:48)

And, indeed We gave Our grace to Musa and Harun (114)And We saved them and their people from the great distress (115)And helped them, so that they became the victors (116)And We gave them the clear Scripture (117)And guided them to the right path (118)And We left for them among the later generations (119)"Salam (peace!) be upon Musa and Harun! (120)Verily, thus do We reward the doers of good (121)Verily, they were two of Our believing servants (122) Musa and Harun Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir'awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says: وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً (And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light)(21:48). And Allah says here: وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ - وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ (And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds. وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ (And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further: سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ - إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)

And, indeed We gave Our grace to Musa and Harun (114)And We saved them and their people from the great distress (115)And helped them, so that they became the victors (116)And We gave them the clear Scripture (117)And guided them to the right path (118)And We left for them among the later generations (119)"Salam (peace!) be upon Musa and Harun! (120)Verily, thus do We reward the doers of good (121)Verily, they were two of Our believing servants (122) Musa and Harun Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir'awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says: وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً (And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light)(21:48). And Allah says here: وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ - وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ (And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds. وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ (And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further: سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ - إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)

And, indeed We gave Our grace to Musa and Harun (114)And We saved them and their people from the great distress (115)And helped them, so that they became the victors (116)And We gave them the clear Scripture (117)And guided them to the right path (118)And We left for them among the later generations (119)"Salam (peace!) be upon Musa and Harun! (120)Verily, thus do We reward the doers of good (121)Verily, they were two of Our believing servants (122) Musa and Harun Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir'awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says: وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً (And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light)(21:48). And Allah says here: وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ - وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ (And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds. وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ (And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further: سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ - إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)

And, indeed We gave Our grace to Musa and Harun (114)And We saved them and their people from the great distress (115)And helped them, so that they became the victors (116)And We gave them the clear Scripture (117)And guided them to the right path (118)And We left for them among the later generations (119)"Salam (peace!) be upon Musa and Harun! (120)Verily, thus do We reward the doers of good (121)Verily, they were two of Our believing servants (122) Musa and Harun Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir'awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says: وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً (And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light)(21:48). And Allah says here: وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ - وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ (And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds. وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ (And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further: سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ - إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)

And, indeed We gave Our grace to Musa and Harun (114)And We saved them and their people from the great distress (115)And helped them, so that they became the victors (116)And We gave them the clear Scripture (117)And guided them to the right path (118)And We left for them among the later generations (119)"Salam (peace!) be upon Musa and Harun! (120)Verily, thus do We reward the doers of good (121)Verily, they were two of Our believing servants (122) Musa and Harun Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir'awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says: وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً (And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light)(21:48). And Allah says here: وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ - وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ (And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds. وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ (And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further: سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ - إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)

And, indeed We gave Our grace to Musa and Harun (114)And We saved them and their people from the great distress (115)And helped them, so that they became the victors (116)And We gave them the clear Scripture (117)And guided them to the right path (118)And We left for them among the later generations (119)"Salam (peace!) be upon Musa and Harun! (120)Verily, thus do We reward the doers of good (121)Verily, they were two of Our believing servants (122) Musa and Harun Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir'awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says: وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً (And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light)(21:48). And Allah says here: وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ - وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ (And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds. وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ (And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further: سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ - إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)

And, indeed We gave Our grace to Musa and Harun (114)And We saved them and their people from the great distress (115)And helped them, so that they became the victors (116)And We gave them the clear Scripture (117)And guided them to the right path (118)And We left for them among the later generations (119)"Salam (peace!) be upon Musa and Harun! (120)Verily, thus do We reward the doers of good (121)Verily, they were two of Our believing servants (122) Musa and Harun Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir'awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says: وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً (And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light)(21:48). And Allah says here: وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ - وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ (And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds. وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ (And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further: سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ - إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)

And, indeed We gave Our grace to Musa and Harun (114)And We saved them and their people from the great distress (115)And helped them, so that they became the victors (116)And We gave them the clear Scripture (117)And guided them to the right path (118)And We left for them among the later generations (119)"Salam (peace!) be upon Musa and Harun! (120)Verily, thus do We reward the doers of good (121)Verily, they were two of Our believing servants (122) Musa and Harun Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir'awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says: وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً (And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light)(21:48). And Allah says here: وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ - وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ (And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds. وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ (And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further: سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ - إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)

And, indeed We gave Our grace to Musa and Harun (114)And We saved them and their people from the great distress (115)And helped them, so that they became the victors (116)And We gave them the clear Scripture (117)And guided them to the right path (118)And We left for them among the later generations (119)"Salam (peace!) be upon Musa and Harun! (120)Verily, thus do We reward the doers of good (121)Verily, they were two of Our believing servants (122) Musa and Harun Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir'awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says: وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً (And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light)(21:48). And Allah says here: وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ - وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ (And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds. وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ (And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further: سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ - إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)

And verily, Ilyas was one of the Messengers (123)When he said to his people: "Will you not have Taqwa? (124)"Will you call upon 'Ba'l and forsake the Best of creators (125)Allah, your Lord and the Lord of your forefathers? (126)But they denied him, so they will certainly be brought forth (127)Save the chosen servants of Allah (128)And We left for him among the later generations (129)"Salam (peace!) be upon Ilyasin! (130)Verily, thus do We reward the doers of good (131)Verily, he was one of Our believing servants (132) Ilyas Qatadah and Muhammad bin Ishaq said, "Ilyas is another name for Idris." Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud, may Allah be pleased with him, said, "Ilyas is Idris." This was also the view of Ad-Dahhak . Wahb bin Munabbih said, "He is Ilyas bin Yasin bin Finhas bin Al-'Izar bin Harun bin 'Imran. Allah sent him to the Children of Israel after Hizqil (Ezekiel), may peace be upon them both. They had started to worship an idol called Ba'l, and he called them to Allah, may He be exalted, and forbade them to worship anyone besides Him. Their king believed in him, then he apostatized, and they persisted in their misguided ways, and not one person among them believed in him. So he prayed to Allah against them, and Allah withheld the rain from them for three years. Then they asked him to relieve them from that, and promised that they would believe in him if rain came to them. So he prayed to Allah for them, and the rains came, but they persisted in their evil ways of disbelief. So he asked Allah to take him to Him. Al-Yasa' bin Akhtub had grown up under his care, may peace be upon them both. So Ilyas was commanded to go to such and such a place, and whatever mount came to him, he was to ride on it and not to give it away. A horse of fire was brought to him, so he rode it, and Allah clothed him with light and covered him with feathers, and he used to fly with the angels as a human angel, heavenly yet also earthly. This is what was narrated by Wahb bin Munabbih from the People of the Book; Allah knows best how true it is. إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ (When he said to his people: "Will you not have Taqwa?") means, 'do you not fear Allah when you worship others instead of Him?' أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Will you call upon Ba'l and forsake the Best of creators,) Ibn 'Abbas, may Allah be pleased with him, Mujahid, 'Ikrimah, Qatadah and As-Suddi said that the word Ba'l means lord. 'Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba'labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship." أَتَدْعُونَ بَعْلًا (Will you call upon Ba'l) means, 'will you worship an idol,' وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ (and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers?) means, 'He is the One Who is deserving of your worship alone, with no partners or associates.' فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ (But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (Save the chosen servants of Allah.) means, those who believe in Him alone. وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (And We left for him among the later generations.) means, he is praised and spoken of highly. سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma'il, Isma'in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine. إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.

And verily, Ilyas was one of the Messengers (123)When he said to his people: "Will you not have Taqwa? (124)"Will you call upon 'Ba'l and forsake the Best of creators (125)Allah, your Lord and the Lord of your forefathers? (126)But they denied him, so they will certainly be brought forth (127)Save the chosen servants of Allah (128)And We left for him among the later generations (129)"Salam (peace!) be upon Ilyasin! (130)Verily, thus do We reward the doers of good (131)Verily, he was one of Our believing servants (132) Ilyas Qatadah and Muhammad bin Ishaq said, "Ilyas is another name for Idris." Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud, may Allah be pleased with him, said, "Ilyas is Idris." This was also the view of Ad-Dahhak . Wahb bin Munabbih said, "He is Ilyas bin Yasin bin Finhas bin Al-'Izar bin Harun bin 'Imran. Allah sent him to the Children of Israel after Hizqil (Ezekiel), may peace be upon them both. They had started to worship an idol called Ba'l, and he called them to Allah, may He be exalted, and forbade them to worship anyone besides Him. Their king believed in him, then he apostatized, and they persisted in their misguided ways, and not one person among them believed in him. So he prayed to Allah against them, and Allah withheld the rain from them for three years. Then they asked him to relieve them from that, and promised that they would believe in him if rain came to them. So he prayed to Allah for them, and the rains came, but they persisted in their evil ways of disbelief. So he asked Allah to take him to Him. Al-Yasa' bin Akhtub had grown up under his care, may peace be upon them both. So Ilyas was commanded to go to such and such a place, and whatever mount came to him, he was to ride on it and not to give it away. A horse of fire was brought to him, so he rode it, and Allah clothed him with light and covered him with feathers, and he used to fly with the angels as a human angel, heavenly yet also earthly. This is what was narrated by Wahb bin Munabbih from the People of the Book; Allah knows best how true it is. إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ (When he said to his people: "Will you not have Taqwa?") means, 'do you not fear Allah when you worship others instead of Him?' أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Will you call upon Ba'l and forsake the Best of creators,) Ibn 'Abbas, may Allah be pleased with him, Mujahid, 'Ikrimah, Qatadah and As-Suddi said that the word Ba'l means lord. 'Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba'labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship." أَتَدْعُونَ بَعْلًا (Will you call upon Ba'l) means, 'will you worship an idol,' وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ (and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers?) means, 'He is the One Who is deserving of your worship alone, with no partners or associates.' فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ (But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (Save the chosen servants of Allah.) means, those who believe in Him alone. وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (And We left for him among the later generations.) means, he is praised and spoken of highly. سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma'il, Isma'in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine. إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.

And verily, Ilyas was one of the Messengers (123)When he said to his people: "Will you not have Taqwa? (124)"Will you call upon 'Ba'l and forsake the Best of creators (125)Allah, your Lord and the Lord of your forefathers? (126)But they denied him, so they will certainly be brought forth (127)Save the chosen servants of Allah (128)And We left for him among the later generations (129)"Salam (peace!) be upon Ilyasin! (130)Verily, thus do We reward the doers of good (131)Verily, he was one of Our believing servants (132) Ilyas Qatadah and Muhammad bin Ishaq said, "Ilyas is another name for Idris." Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud, may Allah be pleased with him, said, "Ilyas is Idris." This was also the view of Ad-Dahhak . Wahb bin Munabbih said, "He is Ilyas bin Yasin bin Finhas bin Al-'Izar bin Harun bin 'Imran. Allah sent him to the Children of Israel after Hizqil (Ezekiel), may peace be upon them both. They had started to worship an idol called Ba'l, and he called them to Allah, may He be exalted, and forbade them to worship anyone besides Him. Their king believed in him, then he apostatized, and they persisted in their misguided ways, and not one person among them believed in him. So he prayed to Allah against them, and Allah withheld the rain from them for three years. Then they asked him to relieve them from that, and promised that they would believe in him if rain came to them. So he prayed to Allah for them, and the rains came, but they persisted in their evil ways of disbelief. So he asked Allah to take him to Him. Al-Yasa' bin Akhtub had grown up under his care, may peace be upon them both. So Ilyas was commanded to go to such and such a place, and whatever mount came to him, he was to ride on it and not to give it away. A horse of fire was brought to him, so he rode it, and Allah clothed him with light and covered him with feathers, and he used to fly with the angels as a human angel, heavenly yet also earthly. This is what was narrated by Wahb bin Munabbih from the People of the Book; Allah knows best how true it is. إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ (When he said to his people: "Will you not have Taqwa?") means, 'do you not fear Allah when you worship others instead of Him?' أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Will you call upon Ba'l and forsake the Best of creators,) Ibn 'Abbas, may Allah be pleased with him, Mujahid, 'Ikrimah, Qatadah and As-Suddi said that the word Ba'l means lord. 'Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba'labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship." أَتَدْعُونَ بَعْلًا (Will you call upon Ba'l) means, 'will you worship an idol,' وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ (and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers?) means, 'He is the One Who is deserving of your worship alone, with no partners or associates.' فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ (But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (Save the chosen servants of Allah.) means, those who believe in Him alone. وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (And We left for him among the later generations.) means, he is praised and spoken of highly. سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma'il, Isma'in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine. إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.

And verily, Ilyas was one of the Messengers (123)When he said to his people: "Will you not have Taqwa? (124)"Will you call upon 'Ba'l and forsake the Best of creators (125)Allah, your Lord and the Lord of your forefathers? (126)But they denied him, so they will certainly be brought forth (127)Save the chosen servants of Allah (128)And We left for him among the later generations (129)"Salam (peace!) be upon Ilyasin! (130)Verily, thus do We reward the doers of good (131)Verily, he was one of Our believing servants (132) Ilyas Qatadah and Muhammad bin Ishaq said, "Ilyas is another name for Idris." Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud, may Allah be pleased with him, said, "Ilyas is Idris." This was also the view of Ad-Dahhak . Wahb bin Munabbih said, "He is Ilyas bin Yasin bin Finhas bin Al-'Izar bin Harun bin 'Imran. Allah sent him to the Children of Israel after Hizqil (Ezekiel), may peace be upon them both. They had started to worship an idol called Ba'l, and he called them to Allah, may He be exalted, and forbade them to worship anyone besides Him. Their king believed in him, then he apostatized, and they persisted in their misguided ways, and not one person among them believed in him. So he prayed to Allah against them, and Allah withheld the rain from them for three years. Then they asked him to relieve them from that, and promised that they would believe in him if rain came to them. So he prayed to Allah for them, and the rains came, but they persisted in their evil ways of disbelief. So he asked Allah to take him to Him. Al-Yasa' bin Akhtub had grown up under his care, may peace be upon them both. So Ilyas was commanded to go to such and such a place, and whatever mount came to him, he was to ride on it and not to give it away. A horse of fire was brought to him, so he rode it, and Allah clothed him with light and covered him with feathers, and he used to fly with the angels as a human angel, heavenly yet also earthly. This is what was narrated by Wahb bin Munabbih from the People of the Book; Allah knows best how true it is. إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ (When he said to his people: "Will you not have Taqwa?") means, 'do you not fear Allah when you worship others instead of Him?' أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Will you call upon Ba'l and forsake the Best of creators,) Ibn 'Abbas, may Allah be pleased with him, Mujahid, 'Ikrimah, Qatadah and As-Suddi said that the word Ba'l means lord. 'Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba'labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship." أَتَدْعُونَ بَعْلًا (Will you call upon Ba'l) means, 'will you worship an idol,' وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ (and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers?) means, 'He is the One Who is deserving of your worship alone, with no partners or associates.' فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ (But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (Save the chosen servants of Allah.) means, those who believe in Him alone. وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (And We left for him among the later generations.) means, he is praised and spoken of highly. سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma'il, Isma'in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine. إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.

And verily, Ilyas was one of the Messengers (123)When he said to his people: "Will you not have Taqwa? (124)"Will you call upon 'Ba'l and forsake the Best of creators (125)Allah, your Lord and the Lord of your forefathers? (126)But they denied him, so they will certainly be brought forth (127)Save the chosen servants of Allah (128)And We left for him among the later generations (129)"Salam (peace!) be upon Ilyasin! (130)Verily, thus do We reward the doers of good (131)Verily, he was one of Our believing servants (132) Ilyas Qatadah and Muhammad bin Ishaq said, "Ilyas is another name for Idris." Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud, may Allah be pleased with him, said, "Ilyas is Idris." This was also the view of Ad-Dahhak . Wahb bin Munabbih said, "He is Ilyas bin Yasin bin Finhas bin Al-'Izar bin Harun bin 'Imran. Allah sent him to the Children of Israel after Hizqil (Ezekiel), may peace be upon them both. They had started to worship an idol called Ba'l, and he called them to Allah, may He be exalted, and forbade them to worship anyone besides Him. Their king believed in him, then he apostatized, and they persisted in their misguided ways, and not one person among them believed in him. So he prayed to Allah against them, and Allah withheld the rain from them for three years. Then they asked him to relieve them from that, and promised that they would believe in him if rain came to them. So he prayed to Allah for them, and the rains came, but they persisted in their evil ways of disbelief. So he asked Allah to take him to Him. Al-Yasa' bin Akhtub had grown up under his care, may peace be upon them both. So Ilyas was commanded to go to such and such a place, and whatever mount came to him, he was to ride on it and not to give it away. A horse of fire was brought to him, so he rode it, and Allah clothed him with light and covered him with feathers, and he used to fly with the angels as a human angel, heavenly yet also earthly. This is what was narrated by Wahb bin Munabbih from the People of the Book; Allah knows best how true it is. إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ (When he said to his people: "Will you not have Taqwa?") means, 'do you not fear Allah when you worship others instead of Him?' أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Will you call upon Ba'l and forsake the Best of creators,) Ibn 'Abbas, may Allah be pleased with him, Mujahid, 'Ikrimah, Qatadah and As-Suddi said that the word Ba'l means lord. 'Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba'labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship." أَتَدْعُونَ بَعْلًا (Will you call upon Ba'l) means, 'will you worship an idol,' وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ (and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers?) means, 'He is the One Who is deserving of your worship alone, with no partners or associates.' فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ (But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (Save the chosen servants of Allah.) means, those who believe in Him alone. وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (And We left for him among the later generations.) means, he is praised and spoken of highly. سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma'il, Isma'in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine. إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.

And verily, Ilyas was one of the Messengers (123)When he said to his people: "Will you not have Taqwa? (124)"Will you call upon 'Ba'l and forsake the Best of creators (125)Allah, your Lord and the Lord of your forefathers? (126)But they denied him, so they will certainly be brought forth (127)Save the chosen servants of Allah (128)And We left for him among the later generations (129)"Salam (peace!) be upon Ilyasin! (130)Verily, thus do We reward the doers of good (131)Verily, he was one of Our believing servants (132) Ilyas Qatadah and Muhammad bin Ishaq said, "Ilyas is another name for Idris." Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud, may Allah be pleased with him, said, "Ilyas is Idris." This was also the view of Ad-Dahhak . Wahb bin Munabbih said, "He is Ilyas bin Yasin bin Finhas bin Al-'Izar bin Harun bin 'Imran. Allah sent him to the Children of Israel after Hizqil (Ezekiel), may peace be upon them both. They had started to worship an idol called Ba'l, and he called them to Allah, may He be exalted, and forbade them to worship anyone besides Him. Their king believed in him, then he apostatized, and they persisted in their misguided ways, and not one person among them believed in him. So he prayed to Allah against them, and Allah withheld the rain from them for three years. Then they asked him to relieve them from that, and promised that they would believe in him if rain came to them. So he prayed to Allah for them, and the rains came, but they persisted in their evil ways of disbelief. So he asked Allah to take him to Him. Al-Yasa' bin Akhtub had grown up under his care, may peace be upon them both. So Ilyas was commanded to go to such and such a place, and whatever mount came to him, he was to ride on it and not to give it away. A horse of fire was brought to him, so he rode it, and Allah clothed him with light and covered him with feathers, and he used to fly with the angels as a human angel, heavenly yet also earthly. This is what was narrated by Wahb bin Munabbih from the People of the Book; Allah knows best how true it is. إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ (When he said to his people: "Will you not have Taqwa?") means, 'do you not fear Allah when you worship others instead of Him?' أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Will you call upon Ba'l and forsake the Best of creators,) Ibn 'Abbas, may Allah be pleased with him, Mujahid, 'Ikrimah, Qatadah and As-Suddi said that the word Ba'l means lord. 'Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba'labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship." أَتَدْعُونَ بَعْلًا (Will you call upon Ba'l) means, 'will you worship an idol,' وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ (and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers?) means, 'He is the One Who is deserving of your worship alone, with no partners or associates.' فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ (But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (Save the chosen servants of Allah.) means, those who believe in Him alone. وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (And We left for him among the later generations.) means, he is praised and spoken of highly. سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma'il, Isma'in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine. إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.

And verily, Ilyas was one of the Messengers (123)When he said to his people: "Will you not have Taqwa? (124)"Will you call upon 'Ba'l and forsake the Best of creators (125)Allah, your Lord and the Lord of your forefathers? (126)But they denied him, so they will certainly be brought forth (127)Save the chosen servants of Allah (128)And We left for him among the later generations (129)"Salam (peace!) be upon Ilyasin! (130)Verily, thus do We reward the doers of good (131)Verily, he was one of Our believing servants (132) Ilyas Qatadah and Muhammad bin Ishaq said, "Ilyas is another name for Idris." Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud, may Allah be pleased with him, said, "Ilyas is Idris." This was also the view of Ad-Dahhak . Wahb bin Munabbih said, "He is Ilyas bin Yasin bin Finhas bin Al-'Izar bin Harun bin 'Imran. Allah sent him to the Children of Israel after Hizqil (Ezekiel), may peace be upon them both. They had started to worship an idol called Ba'l, and he called them to Allah, may He be exalted, and forbade them to worship anyone besides Him. Their king believed in him, then he apostatized, and they persisted in their misguided ways, and not one person among them believed in him. So he prayed to Allah against them, and Allah withheld the rain from them for three years. Then they asked him to relieve them from that, and promised that they would believe in him if rain came to them. So he prayed to Allah for them, and the rains came, but they persisted in their evil ways of disbelief. So he asked Allah to take him to Him. Al-Yasa' bin Akhtub had grown up under his care, may peace be upon them both. So Ilyas was commanded to go to such and such a place, and whatever mount came to him, he was to ride on it and not to give it away. A horse of fire was brought to him, so he rode it, and Allah clothed him with light and covered him with feathers, and he used to fly with the angels as a human angel, heavenly yet also earthly. This is what was narrated by Wahb bin Munabbih from the People of the Book; Allah knows best how true it is. إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ (When he said to his people: "Will you not have Taqwa?") means, 'do you not fear Allah when you worship others instead of Him?' أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Will you call upon Ba'l and forsake the Best of creators,) Ibn 'Abbas, may Allah be pleased with him, Mujahid, 'Ikrimah, Qatadah and As-Suddi said that the word Ba'l means lord. 'Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba'labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship." أَتَدْعُونَ بَعْلًا (Will you call upon Ba'l) means, 'will you worship an idol,' وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ (and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers?) means, 'He is the One Who is deserving of your worship alone, with no partners or associates.' فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ (But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (Save the chosen servants of Allah.) means, those who believe in Him alone. وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (And We left for him among the later generations.) means, he is praised and spoken of highly. سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma'il, Isma'in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine. إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.

And verily, Ilyas was one of the Messengers (123)When he said to his people: "Will you not have Taqwa? (124)"Will you call upon 'Ba'l and forsake the Best of creators (125)Allah, your Lord and the Lord of your forefathers? (126)But they denied him, so they will certainly be brought forth (127)Save the chosen servants of Allah (128)And We left for him among the later generations (129)"Salam (peace!) be upon Ilyasin! (130)Verily, thus do We reward the doers of good (131)Verily, he was one of Our believing servants (132) Ilyas Qatadah and Muhammad bin Ishaq said, "Ilyas is another name for Idris." Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud, may Allah be pleased with him, said, "Ilyas is Idris." This was also the view of Ad-Dahhak . Wahb bin Munabbih said, "He is Ilyas bin Yasin bin Finhas bin Al-'Izar bin Harun bin 'Imran. Allah sent him to the Children of Israel after Hizqil (Ezekiel), may peace be upon them both. They had started to worship an idol called Ba'l, and he called them to Allah, may He be exalted, and forbade them to worship anyone besides Him. Their king believed in him, then he apostatized, and they persisted in their misguided ways, and not one person among them believed in him. So he prayed to Allah against them, and Allah withheld the rain from them for three years. Then they asked him to relieve them from that, and promised that they would believe in him if rain came to them. So he prayed to Allah for them, and the rains came, but they persisted in their evil ways of disbelief. So he asked Allah to take him to Him. Al-Yasa' bin Akhtub had grown up under his care, may peace be upon them both. So Ilyas was commanded to go to such and such a place, and whatever mount came to him, he was to ride on it and not to give it away. A horse of fire was brought to him, so he rode it, and Allah clothed him with light and covered him with feathers, and he used to fly with the angels as a human angel, heavenly yet also earthly. This is what was narrated by Wahb bin Munabbih from the People of the Book; Allah knows best how true it is. إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ (When he said to his people: "Will you not have Taqwa?") means, 'do you not fear Allah when you worship others instead of Him?' أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Will you call upon Ba'l and forsake the Best of creators,) Ibn 'Abbas, may Allah be pleased with him, Mujahid, 'Ikrimah, Qatadah and As-Suddi said that the word Ba'l means lord. 'Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba'labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship." أَتَدْعُونَ بَعْلًا (Will you call upon Ba'l) means, 'will you worship an idol,' وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ (and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers?) means, 'He is the One Who is deserving of your worship alone, with no partners or associates.' فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ (But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (Save the chosen servants of Allah.) means, those who believe in Him alone. وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (And We left for him among the later generations.) means, he is praised and spoken of highly. سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma'il, Isma'in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine. إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.

And verily, Ilyas was one of the Messengers (123)When he said to his people: "Will you not have Taqwa? (124)"Will you call upon 'Ba'l and forsake the Best of creators (125)Allah, your Lord and the Lord of your forefathers? (126)But they denied him, so they will certainly be brought forth (127)Save the chosen servants of Allah (128)And We left for him among the later generations (129)"Salam (peace!) be upon Ilyasin! (130)Verily, thus do We reward the doers of good (131)Verily, he was one of Our believing servants (132) Ilyas Qatadah and Muhammad bin Ishaq said, "Ilyas is another name for Idris." Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud, may Allah be pleased with him, said, "Ilyas is Idris." This was also the view of Ad-Dahhak . Wahb bin Munabbih said, "He is Ilyas bin Yasin bin Finhas bin Al-'Izar bin Harun bin 'Imran. Allah sent him to the Children of Israel after Hizqil (Ezekiel), may peace be upon them both. They had started to worship an idol called Ba'l, and he called them to Allah, may He be exalted, and forbade them to worship anyone besides Him. Their king believed in him, then he apostatized, and they persisted in their misguided ways, and not one person among them believed in him. So he prayed to Allah against them, and Allah withheld the rain from them for three years. Then they asked him to relieve them from that, and promised that they would believe in him if rain came to them. So he prayed to Allah for them, and the rains came, but they persisted in their evil ways of disbelief. So he asked Allah to take him to Him. Al-Yasa' bin Akhtub had grown up under his care, may peace be upon them both. So Ilyas was commanded to go to such and such a place, and whatever mount came to him, he was to ride on it and not to give it away. A horse of fire was brought to him, so he rode it, and Allah clothed him with light and covered him with feathers, and he used to fly with the angels as a human angel, heavenly yet also earthly. This is what was narrated by Wahb bin Munabbih from the People of the Book; Allah knows best how true it is. إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ (When he said to his people: "Will you not have Taqwa?") means, 'do you not fear Allah when you worship others instead of Him?' أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Will you call upon Ba'l and forsake the Best of creators,) Ibn 'Abbas, may Allah be pleased with him, Mujahid, 'Ikrimah, Qatadah and As-Suddi said that the word Ba'l means lord. 'Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba'labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship." أَتَدْعُونَ بَعْلًا (Will you call upon Ba'l) means, 'will you worship an idol,' وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ (and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers?) means, 'He is the One Who is deserving of your worship alone, with no partners or associates.' فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ (But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (Save the chosen servants of Allah.) means, those who believe in Him alone. وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (And We left for him among the later generations.) means, he is praised and spoken of highly. سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma'il, Isma'in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine. إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.

And verily, Ilyas was one of the Messengers (123)When he said to his people: "Will you not have Taqwa? (124)"Will you call upon 'Ba'l and forsake the Best of creators (125)Allah, your Lord and the Lord of your forefathers? (126)But they denied him, so they will certainly be brought forth (127)Save the chosen servants of Allah (128)And We left for him among the later generations (129)"Salam (peace!) be upon Ilyasin! (130)Verily, thus do We reward the doers of good (131)Verily, he was one of Our believing servants (132) Ilyas Qatadah and Muhammad bin Ishaq said, "Ilyas is another name for Idris." Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud, may Allah be pleased with him, said, "Ilyas is Idris." This was also the view of Ad-Dahhak . Wahb bin Munabbih said, "He is Ilyas bin Yasin bin Finhas bin Al-'Izar bin Harun bin 'Imran. Allah sent him to the Children of Israel after Hizqil (Ezekiel), may peace be upon them both. They had started to worship an idol called Ba'l, and he called them to Allah, may He be exalted, and forbade them to worship anyone besides Him. Their king believed in him, then he apostatized, and they persisted in their misguided ways, and not one person among them believed in him. So he prayed to Allah against them, and Allah withheld the rain from them for three years. Then they asked him to relieve them from that, and promised that they would believe in him if rain came to them. So he prayed to Allah for them, and the rains came, but they persisted in their evil ways of disbelief. So he asked Allah to take him to Him. Al-Yasa' bin Akhtub had grown up under his care, may peace be upon them both. So Ilyas was commanded to go to such and such a place, and whatever mount came to him, he was to ride on it and not to give it away. A horse of fire was brought to him, so he rode it, and Allah clothed him with light and covered him with feathers, and he used to fly with the angels as a human angel, heavenly yet also earthly. This is what was narrated by Wahb bin Munabbih from the People of the Book; Allah knows best how true it is. إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ (When he said to his people: "Will you not have Taqwa?") means, 'do you not fear Allah when you worship others instead of Him?' أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Will you call upon Ba'l and forsake the Best of creators,) Ibn 'Abbas, may Allah be pleased with him, Mujahid, 'Ikrimah, Qatadah and As-Suddi said that the word Ba'l means lord. 'Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba'labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship." أَتَدْعُونَ بَعْلًا (Will you call upon Ba'l) means, 'will you worship an idol,' وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ (and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers?) means, 'He is the One Who is deserving of your worship alone, with no partners or associates.' فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ (But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (Save the chosen servants of Allah.) means, those who believe in Him alone. وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (And We left for him among the later generations.) means, he is praised and spoken of highly. سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma'il, Isma'in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine. إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.

And verily, Lut was one of the Messengers (133)When We saved him and his family, all (134)Except an old woman (his wife) who was among those who remained behind (135)Then We destroyed the rest (136)Verily, you pass by them in the morning (137)And at night; will you not then reflect (138) The Destruction of the People of Lut (Lot) Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says: وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning. And at night; will you not then reflect?) meaning, 'will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'

And verily, Lut was one of the Messengers (133)When We saved him and his family, all (134)Except an old woman (his wife) who was among those who remained behind (135)Then We destroyed the rest (136)Verily, you pass by them in the morning (137)And at night; will you not then reflect (138) The Destruction of the People of Lut (Lot) Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says: وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning. And at night; will you not then reflect?) meaning, 'will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'

And verily, Lut was one of the Messengers (133)When We saved him and his family, all (134)Except an old woman (his wife) who was among those who remained behind (135)Then We destroyed the rest (136)Verily, you pass by them in the morning (137)And at night; will you not then reflect (138) The Destruction of the People of Lut (Lot) Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says: وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning. And at night; will you not then reflect?) meaning, 'will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'

And verily, Lut was one of the Messengers (133)When We saved him and his family, all (134)Except an old woman (his wife) who was among those who remained behind (135)Then We destroyed the rest (136)Verily, you pass by them in the morning (137)And at night; will you not then reflect (138) The Destruction of the People of Lut (Lot) Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says: وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning. And at night; will you not then reflect?) meaning, 'will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'

And verily, Lut was one of the Messengers (133)When We saved him and his family, all (134)Except an old woman (his wife) who was among those who remained behind (135)Then We destroyed the rest (136)Verily, you pass by them in the morning (137)And at night; will you not then reflect (138) The Destruction of the People of Lut (Lot) Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says: وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning. And at night; will you not then reflect?) meaning, 'will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'

And verily, Lut was one of the Messengers (133)When We saved him and his family, all (134)Except an old woman (his wife) who was among those who remained behind (135)Then We destroyed the rest (136)Verily, you pass by them in the morning (137)And at night; will you not then reflect (138) The Destruction of the People of Lut (Lot) Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says: وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ - وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ (Verily, you pass by them in the morning. And at night; will you not then reflect?) meaning, 'will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'

And verily, Yunus was one of the Messengers (139)When he ran to the laden ship (140)Then he (agreed to) cast lots, and he was among the losers (141)Then a (big) fish swallowed him as he had done an act worthy of blame (142)Had he not been of them who glorify Allah (143)He would have indeed remained inside its belly (the fish) till the Day of Resurrection (144)But We cast him forth on the naked shore while he was sick (45)And We caused a plant of gourd to grow over him (146)And We sent him to a hundred thousand (people) or even more (147)And they believed; so We gave them enjoyment for a while (148) The Story of Yunus We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said: مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not right for any person to say I am better than Yunus bin Matta.) إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (When he ran to the laden ship.) Ibn 'Abbas, may Allah be pleased with him, said, "It was filled with cargo. فَسَاهَمَ (Then he (agreed to) cast lots,) means, to draw lots." فَكَانَ مِنَ الْمُدْحَضِينَ (and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja'far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha'bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-'Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn 'Abbas, may Allah be pleased with him, he ﷺ said: تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّةِ (Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of them who glorify Allah,) was the meaning of the following Ayat: فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ - فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:87-88). This was the view of Sa'id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him – and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ: إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللّٰهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاءِ (When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this?" They said, "O Lord, who is he?" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered?!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation?" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says: فَنَبَذْنَاهُ (But We cast him forth) meaning, 'We threw him out,' بِالْعَرَاءِ (on the naked shore) Ibn 'Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings. وَهُوَ سَقِيمٌ (while he was sick,) means, when he was weak of body. وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ (And We caused a plant of gourd to grow over him.) Ibn Mas'ud and Ibn 'Abbas, may Allah be pleased with them both, Mujahid, 'Ikrimah, Sa'id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, 'Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, 'Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish. وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him. أَوْ يَزِيدُونَ (or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat: ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ (Then, after that, your hearts were hardened and became as stones or even worse in hardness)(2:74). إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً (Behold! a section of them fear men as they fear Allah or even more)(4:77), and فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ (And was at a distance of two bows' length or (even) nearer)(53:9). The meaning is, not less than that, but rather more. فَآمَنُوا (And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed. فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (so We gave them enjoyment for a while.) means, until the time of their appointed end. This is like the Ayah, فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (Was there any town (community) that believed, and its faith (at that moment) saved it? – except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.)(10:98)

And verily, Yunus was one of the Messengers (139)When he ran to the laden ship (140)Then he (agreed to) cast lots, and he was among the losers (141)Then a (big) fish swallowed him as he had done an act worthy of blame (142)Had he not been of them who glorify Allah (143)He would have indeed remained inside its belly (the fish) till the Day of Resurrection (144)But We cast him forth on the naked shore while he was sick (45)And We caused a plant of gourd to grow over him (146)And We sent him to a hundred thousand (people) or even more (147)And they believed; so We gave them enjoyment for a while (148) The Story of Yunus We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said: مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not right for any person to say I am better than Yunus bin Matta.) إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (When he ran to the laden ship.) Ibn 'Abbas, may Allah be pleased with him, said, "It was filled with cargo. فَسَاهَمَ (Then he (agreed to) cast lots,) means, to draw lots." فَكَانَ مِنَ الْمُدْحَضِينَ (and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja'far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha'bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-'Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn 'Abbas, may Allah be pleased with him, he ﷺ said: تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّةِ (Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of them who glorify Allah,) was the meaning of the following Ayat: فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ - فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:87-88). This was the view of Sa'id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him – and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ: إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللّٰهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاءِ (When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this?" They said, "O Lord, who is he?" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered?!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation?" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says: فَنَبَذْنَاهُ (But We cast him forth) meaning, 'We threw him out,' بِالْعَرَاءِ (on the naked shore) Ibn 'Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings. وَهُوَ سَقِيمٌ (while he was sick,) means, when he was weak of body. وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ (And We caused a plant of gourd to grow over him.) Ibn Mas'ud and Ibn 'Abbas, may Allah be pleased with them both, Mujahid, 'Ikrimah, Sa'id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, 'Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, 'Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish. وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him. أَوْ يَزِيدُونَ (or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat: ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ (Then, after that, your hearts were hardened and became as stones or even worse in hardness)(2:74). إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً (Behold! a section of them fear men as they fear Allah or even more)(4:77), and فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ (And was at a distance of two bows' length or (even) nearer)(53:9). The meaning is, not less than that, but rather more. فَآمَنُوا (And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed. فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (so We gave them enjoyment for a while.) means, until the time of their appointed end. This is like the Ayah, فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (Was there any town (community) that believed, and its faith (at that moment) saved it? – except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.)(10:98)

And verily, Yunus was one of the Messengers (139)When he ran to the laden ship (140)Then he (agreed to) cast lots, and he was among the losers (141)Then a (big) fish swallowed him as he had done an act worthy of blame (142)Had he not been of them who glorify Allah (143)He would have indeed remained inside its belly (the fish) till the Day of Resurrection (144)But We cast him forth on the naked shore while he was sick (45)And We caused a plant of gourd to grow over him (146)And We sent him to a hundred thousand (people) or even more (147)And they believed; so We gave them enjoyment for a while (148) The Story of Yunus We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said: مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not right for any person to say I am better than Yunus bin Matta.) إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (When he ran to the laden ship.) Ibn 'Abbas, may Allah be pleased with him, said, "It was filled with cargo. فَسَاهَمَ (Then he (agreed to) cast lots,) means, to draw lots." فَكَانَ مِنَ الْمُدْحَضِينَ (and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja'far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha'bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-'Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn 'Abbas, may Allah be pleased with him, he ﷺ said: تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّةِ (Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of them who glorify Allah,) was the meaning of the following Ayat: فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ - فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:87-88). This was the view of Sa'id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him – and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ: إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللّٰهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاءِ (When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this?" They said, "O Lord, who is he?" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered?!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation?" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says: فَنَبَذْنَاهُ (But We cast him forth) meaning, 'We threw him out,' بِالْعَرَاءِ (on the naked shore) Ibn 'Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings. وَهُوَ سَقِيمٌ (while he was sick,) means, when he was weak of body. وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ (And We caused a plant of gourd to grow over him.) Ibn Mas'ud and Ibn 'Abbas, may Allah be pleased with them both, Mujahid, 'Ikrimah, Sa'id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, 'Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, 'Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish. وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him. أَوْ يَزِيدُونَ (or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat: ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ (Then, after that, your hearts were hardened and became as stones or even worse in hardness)(2:74). إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً (Behold! a section of them fear men as they fear Allah or even more)(4:77), and فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ (And was at a distance of two bows' length or (even) nearer)(53:9). The meaning is, not less than that, but rather more. فَآمَنُوا (And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed. فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (so We gave them enjoyment for a while.) means, until the time of their appointed end. This is like the Ayah, فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (Was there any town (community) that believed, and its faith (at that moment) saved it? – except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.)(10:98)

And verily, Yunus was one of the Messengers (139)When he ran to the laden ship (140)Then he (agreed to) cast lots, and he was among the losers (141)Then a (big) fish swallowed him as he had done an act worthy of blame (142)Had he not been of them who glorify Allah (143)He would have indeed remained inside its belly (the fish) till the Day of Resurrection (144)But We cast him forth on the naked shore while he was sick (45)And We caused a plant of gourd to grow over him (146)And We sent him to a hundred thousand (people) or even more (147)And they believed; so We gave them enjoyment for a while (148) The Story of Yunus We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said: مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not right for any person to say I am better than Yunus bin Matta.) إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (When he ran to the laden ship.) Ibn 'Abbas, may Allah be pleased with him, said, "It was filled with cargo. فَسَاهَمَ (Then he (agreed to) cast lots,) means, to draw lots." فَكَانَ مِنَ الْمُدْحَضِينَ (and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja'far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha'bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-'Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn 'Abbas, may Allah be pleased with him, he ﷺ said: تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّةِ (Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of them who glorify Allah,) was the meaning of the following Ayat: فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ - فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:87-88). This was the view of Sa'id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him – and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ: إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللّٰهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاءِ (When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this?" They said, "O Lord, who is he?" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered?!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation?" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says: فَنَبَذْنَاهُ (But We cast him forth) meaning, 'We threw him out,' بِالْعَرَاءِ (on the naked shore) Ibn 'Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings. وَهُوَ سَقِيمٌ (while he was sick,) means, when he was weak of body. وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ (And We caused a plant of gourd to grow over him.) Ibn Mas'ud and Ibn 'Abbas, may Allah be pleased with them both, Mujahid, 'Ikrimah, Sa'id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, 'Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, 'Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish. وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him. أَوْ يَزِيدُونَ (or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat: ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ (Then, after that, your hearts were hardened and became as stones or even worse in hardness)(2:74). إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً (Behold! a section of them fear men as they fear Allah or even more)(4:77), and فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ (And was at a distance of two bows' length or (even) nearer)(53:9). The meaning is, not less than that, but rather more. فَآمَنُوا (And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed. فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (so We gave them enjoyment for a while.) means, until the time of their appointed end. This is like the Ayah, فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (Was there any town (community) that believed, and its faith (at that moment) saved it? – except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.)(10:98)

And verily, Yunus was one of the Messengers (139)When he ran to the laden ship (140)Then he (agreed to) cast lots, and he was among the losers (141)Then a (big) fish swallowed him as he had done an act worthy of blame (142)Had he not been of them who glorify Allah (143)He would have indeed remained inside its belly (the fish) till the Day of Resurrection (144)But We cast him forth on the naked shore while he was sick (45)And We caused a plant of gourd to grow over him (146)And We sent him to a hundred thousand (people) or even more (147)And they believed; so We gave them enjoyment for a while (148) The Story of Yunus We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said: مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not right for any person to say I am better than Yunus bin Matta.) إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (When he ran to the laden ship.) Ibn 'Abbas, may Allah be pleased with him, said, "It was filled with cargo. فَسَاهَمَ (Then he (agreed to) cast lots,) means, to draw lots." فَكَانَ مِنَ الْمُدْحَضِينَ (and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja'far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha'bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-'Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn 'Abbas, may Allah be pleased with him, he ﷺ said: تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّةِ (Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of them who glorify Allah,) was the meaning of the following Ayat: فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ - فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:87-88). This was the view of Sa'id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him – and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ: إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللّٰهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاءِ (When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this?" They said, "O Lord, who is he?" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered?!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation?" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says: فَنَبَذْنَاهُ (But We cast him forth) meaning, 'We threw him out,' بِالْعَرَاءِ (on the naked shore) Ibn 'Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings. وَهُوَ سَقِيمٌ (while he was sick,) means, when he was weak of body. وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ (And We caused a plant of gourd to grow over him.) Ibn Mas'ud and Ibn 'Abbas, may Allah be pleased with them both, Mujahid, 'Ikrimah, Sa'id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, 'Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, 'Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish. وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him. أَوْ يَزِيدُونَ (or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat: ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ (Then, after that, your hearts were hardened and became as stones or even worse in hardness)(2:74). إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً (Behold! a section of them fear men as they fear Allah or even more)(4:77), and فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ (And was at a distance of two bows' length or (even) nearer)(53:9). The meaning is, not less than that, but rather more. فَآمَنُوا (And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed. فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (so We gave them enjoyment for a while.) means, until the time of their appointed end. This is like the Ayah, فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (Was there any town (community) that believed, and its faith (at that moment) saved it? – except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.)(10:98)

And verily, Yunus was one of the Messengers (139)When he ran to the laden ship (140)Then he (agreed to) cast lots, and he was among the losers (141)Then a (big) fish swallowed him as he had done an act worthy of blame (142)Had he not been of them who glorify Allah (143)He would have indeed remained inside its belly (the fish) till the Day of Resurrection (144)But We cast him forth on the naked shore while he was sick (45)And We caused a plant of gourd to grow over him (146)And We sent him to a hundred thousand (people) or even more (147)And they believed; so We gave them enjoyment for a while (148) The Story of Yunus We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said: مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not right for any person to say I am better than Yunus bin Matta.) إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (When he ran to the laden ship.) Ibn 'Abbas, may Allah be pleased with him, said, "It was filled with cargo. فَسَاهَمَ (Then he (agreed to) cast lots,) means, to draw lots." فَكَانَ مِنَ الْمُدْحَضِينَ (and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja'far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha'bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-'Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn 'Abbas, may Allah be pleased with him, he ﷺ said: تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّةِ (Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of them who glorify Allah,) was the meaning of the following Ayat: فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ - فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:87-88). This was the view of Sa'id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him – and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ: إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللّٰهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاءِ (When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this?" They said, "O Lord, who is he?" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered?!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation?" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says: فَنَبَذْنَاهُ (But We cast him forth) meaning, 'We threw him out,' بِالْعَرَاءِ (on the naked shore) Ibn 'Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings. وَهُوَ سَقِيمٌ (while he was sick,) means, when he was weak of body. وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ (And We caused a plant of gourd to grow over him.) Ibn Mas'ud and Ibn 'Abbas, may Allah be pleased with them both, Mujahid, 'Ikrimah, Sa'id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, 'Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, 'Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish. وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him. أَوْ يَزِيدُونَ (or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat: ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ (Then, after that, your hearts were hardened and became as stones or even worse in hardness)(2:74). إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً (Behold! a section of them fear men as they fear Allah or even more)(4:77), and فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ (And was at a distance of two bows' length or (even) nearer)(53:9). The meaning is, not less than that, but rather more. فَآمَنُوا (And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed. فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (so We gave them enjoyment for a while.) means, until the time of their appointed end. This is like the Ayah, فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (Was there any town (community) that believed, and its faith (at that moment) saved it? – except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.)(10:98)

And verily, Yunus was one of the Messengers (139)When he ran to the laden ship (140)Then he (agreed to) cast lots, and he was among the losers (141)Then a (big) fish swallowed him as he had done an act worthy of blame (142)Had he not been of them who glorify Allah (143)He would have indeed remained inside its belly (the fish) till the Day of Resurrection (144)But We cast him forth on the naked shore while he was sick (45)And We caused a plant of gourd to grow over him (146)And We sent him to a hundred thousand (people) or even more (147)And they believed; so We gave them enjoyment for a while (148) The Story of Yunus We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said: مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not right for any person to say I am better than Yunus bin Matta.) إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (When he ran to the laden ship.) Ibn 'Abbas, may Allah be pleased with him, said, "It was filled with cargo. فَسَاهَمَ (Then he (agreed to) cast lots,) means, to draw lots." فَكَانَ مِنَ الْمُدْحَضِينَ (and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja'far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha'bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-'Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn 'Abbas, may Allah be pleased with him, he ﷺ said: تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّةِ (Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of them who glorify Allah,) was the meaning of the following Ayat: فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ - فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:87-88). This was the view of Sa'id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him – and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ: إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللّٰهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاءِ (When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this?" They said, "O Lord, who is he?" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered?!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation?" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says: فَنَبَذْنَاهُ (But We cast him forth) meaning, 'We threw him out,' بِالْعَرَاءِ (on the naked shore) Ibn 'Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings. وَهُوَ سَقِيمٌ (while he was sick,) means, when he was weak of body. وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ (And We caused a plant of gourd to grow over him.) Ibn Mas'ud and Ibn 'Abbas, may Allah be pleased with them both, Mujahid, 'Ikrimah, Sa'id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, 'Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, 'Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish. وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him. أَوْ يَزِيدُونَ (or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat: ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ (Then, after that, your hearts were hardened and became as stones or even worse in hardness)(2:74). إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً (Behold! a section of them fear men as they fear Allah or even more)(4:77), and فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ (And was at a distance of two bows' length or (even) nearer)(53:9). The meaning is, not less than that, but rather more. فَآمَنُوا (And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed. فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (so We gave them enjoyment for a while.) means, until the time of their appointed end. This is like the Ayah, فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (Was there any town (community) that believed, and its faith (at that moment) saved it? – except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.)(10:98)

And verily, Yunus was one of the Messengers (139)When he ran to the laden ship (140)Then he (agreed to) cast lots, and he was among the losers (141)Then a (big) fish swallowed him as he had done an act worthy of blame (142)Had he not been of them who glorify Allah (143)He would have indeed remained inside its belly (the fish) till the Day of Resurrection (144)But We cast him forth on the naked shore while he was sick (45)And We caused a plant of gourd to grow over him (146)And We sent him to a hundred thousand (people) or even more (147)And they believed; so We gave them enjoyment for a while (148) The Story of Yunus We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said: مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not right for any person to say I am better than Yunus bin Matta.) إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (When he ran to the laden ship.) Ibn 'Abbas, may Allah be pleased with him, said, "It was filled with cargo. فَسَاهَمَ (Then he (agreed to) cast lots,) means, to draw lots." فَكَانَ مِنَ الْمُدْحَضِينَ (and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja'far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha'bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-'Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn 'Abbas, may Allah be pleased with him, he ﷺ said: تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّةِ (Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of them who glorify Allah,) was the meaning of the following Ayat: فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ - فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:87-88). This was the view of Sa'id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him – and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ: إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللّٰهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاءِ (When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this?" They said, "O Lord, who is he?" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered?!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation?" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says: فَنَبَذْنَاهُ (But We cast him forth) meaning, 'We threw him out,' بِالْعَرَاءِ (on the naked shore) Ibn 'Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings. وَهُوَ سَقِيمٌ (while he was sick,) means, when he was weak of body. وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ (And We caused a plant of gourd to grow over him.) Ibn Mas'ud and Ibn 'Abbas, may Allah be pleased with them both, Mujahid, 'Ikrimah, Sa'id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, 'Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, 'Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish. وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him. أَوْ يَزِيدُونَ (or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat: ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ (Then, after that, your hearts were hardened and became as stones or even worse in hardness)(2:74). إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً (Behold! a section of them fear men as they fear Allah or even more)(4:77), and فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ (And was at a distance of two bows' length or (even) nearer)(53:9). The meaning is, not less than that, but rather more. فَآمَنُوا (And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed. فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (so We gave them enjoyment for a while.) means, until the time of their appointed end. This is like the Ayah, فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (Was there any town (community) that believed, and its faith (at that moment) saved it? – except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.)(10:98)

And verily, Yunus was one of the Messengers (139)When he ran to the laden ship (140)Then he (agreed to) cast lots, and he was among the losers (141)Then a (big) fish swallowed him as he had done an act worthy of blame (142)Had he not been of them who glorify Allah (143)He would have indeed remained inside its belly (the fish) till the Day of Resurrection (144)But We cast him forth on the naked shore while he was sick (45)And We caused a plant of gourd to grow over him (146)And We sent him to a hundred thousand (people) or even more (147)And they believed; so We gave them enjoyment for a while (148) The Story of Yunus We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said: مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not right for any person to say I am better than Yunus bin Matta.) إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (When he ran to the laden ship.) Ibn 'Abbas, may Allah be pleased with him, said, "It was filled with cargo. فَسَاهَمَ (Then he (agreed to) cast lots,) means, to draw lots." فَكَانَ مِنَ الْمُدْحَضِينَ (and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja'far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha'bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-'Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn 'Abbas, may Allah be pleased with him, he ﷺ said: تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّةِ (Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of them who glorify Allah,) was the meaning of the following Ayat: فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ - فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:87-88). This was the view of Sa'id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him – and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ: إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللّٰهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاءِ (When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this?" They said, "O Lord, who is he?" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered?!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation?" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says: فَنَبَذْنَاهُ (But We cast him forth) meaning, 'We threw him out,' بِالْعَرَاءِ (on the naked shore) Ibn 'Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings. وَهُوَ سَقِيمٌ (while he was sick,) means, when he was weak of body. وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ (And We caused a plant of gourd to grow over him.) Ibn Mas'ud and Ibn 'Abbas, may Allah be pleased with them both, Mujahid, 'Ikrimah, Sa'id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, 'Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, 'Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish. وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him. أَوْ يَزِيدُونَ (or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat: ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ (Then, after that, your hearts were hardened and became as stones or even worse in hardness)(2:74). إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً (Behold! a section of them fear men as they fear Allah or even more)(4:77), and فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ (And was at a distance of two bows' length or (even) nearer)(53:9). The meaning is, not less than that, but rather more. فَآمَنُوا (And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed. فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (so We gave them enjoyment for a while.) means, until the time of their appointed end. This is like the Ayah, فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (Was there any town (community) that believed, and its faith (at that moment) saved it? – except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.)(10:98)

And verily, Yunus was one of the Messengers (139)When he ran to the laden ship (140)Then he (agreed to) cast lots, and he was among the losers (141)Then a (big) fish swallowed him as he had done an act worthy of blame (142)Had he not been of them who glorify Allah (143)He would have indeed remained inside its belly (the fish) till the Day of Resurrection (144)But We cast him forth on the naked shore while he was sick (45)And We caused a plant of gourd to grow over him (146)And We sent him to a hundred thousand (people) or even more (147)And they believed; so We gave them enjoyment for a while (148) The Story of Yunus We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said: مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not right for any person to say I am better than Yunus bin Matta.) إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (When he ran to the laden ship.) Ibn 'Abbas, may Allah be pleased with him, said, "It was filled with cargo. فَسَاهَمَ (Then he (agreed to) cast lots,) means, to draw lots." فَكَانَ مِنَ الْمُدْحَضِينَ (and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja'far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha'bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-'Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn 'Abbas, may Allah be pleased with him, he ﷺ said: تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّةِ (Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of them who glorify Allah,) was the meaning of the following Ayat: فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ - فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:87-88). This was the view of Sa'id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him – and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ: إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللّٰهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاءِ (When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this?" They said, "O Lord, who is he?" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered?!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation?" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says: فَنَبَذْنَاهُ (But We cast him forth) meaning, 'We threw him out,' بِالْعَرَاءِ (on the naked shore) Ibn 'Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings. وَهُوَ سَقِيمٌ (while he was sick,) means, when he was weak of body. وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ (And We caused a plant of gourd to grow over him.) Ibn Mas'ud and Ibn 'Abbas, may Allah be pleased with them both, Mujahid, 'Ikrimah, Sa'id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, 'Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, 'Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish. وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him. أَوْ يَزِيدُونَ (or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat: ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ (Then, after that, your hearts were hardened and became as stones or even worse in hardness)(2:74). إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً (Behold! a section of them fear men as they fear Allah or even more)(4:77), and فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ (And was at a distance of two bows' length or (even) nearer)(53:9). The meaning is, not less than that, but rather more. فَآمَنُوا (And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed. فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (so We gave them enjoyment for a while.) means, until the time of their appointed end. This is like the Ayah, فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ (Was there any town (community) that believed, and its faith (at that moment) saved it? – except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.)(10:98)

Now ask them: "Are there (only) daughters for your Lord and sons for them? (149)Or did We create the angels female while they were witnesses (150)Verily, it is of their falsehood that they say (151)"Allah has begotten." And, verily, they are liars (152)Has He (then) chosen daughters rather than sons (153)What is the matter with you? How do you decide (154)Will you not then remember (155)Or is there for you a plain authority (156)Then bring your Book if you are truthful (157)And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him)(158)Glorified be Allah! (He is free) from what they attribute unto Him (159)Except the servants of Allah, whom He chooses (160) Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters Allah denounces those idolators who attribute daughters to Allah – exalted be He above that – and attributed to themselves what they desired, i.e., they wanted male offspring to themselves. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!)(16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: 'Then how can they attribute to Allah the share that they would not choose for themselves?' Allah says: فَاسْتَفْتِهِمْ (Now ask them) means, quiz them by way of denunciation, أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ (Are there (only) daughters for your Lord and sons for them?) This is like the Ayah: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)(53:21-22). أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or did We create the angels female while they were witnesses?) means, how did they decide that the angels are female when they did not witness their creation? This is like the Ayah: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!)(43:19), which means, they will be questioned about that on the Day of Resurrection. أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ (Verily, it is of their falsehood) means, it is a part of the lies they tell. لَيَقُولُونَ - وَلَدَ اللَّهُ (that they say: "Allah has begotten.") meaning, that offspring have been born to Him. وَإِنَّهُمْ لَكَاذِبُونَ (And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring – exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He – any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Has He (then) chosen daughters rather than sons?) meaning, what would make Him choose daughters rather than sons? This is like the Ayah, أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.)(17:40) Allah says: مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do you decide?) meaning, 'what kind of reasoning makes you say that?' أَفَلَا تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ (Will you not then remember? Or is there for you a plain authority?) means, 'evidence to prove what you say.' فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (Then bring your Book if you are truthful!) means, 'produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.' وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ (And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'" Qatadah and Ibn Zayd also said this. Allah – may He be blessed and exalted – says: وَلَقَدْ عَلِمَتِ الْجِنَّةُ (but the jinn know) meaning, those to whom this is attributed إِنَّهُمْ لَمُحْضَرُونَ (know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge. سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِنَ (Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

Now ask them: "Are there (only) daughters for your Lord and sons for them? (149)Or did We create the angels female while they were witnesses (150)Verily, it is of their falsehood that they say (151)"Allah has begotten." And, verily, they are liars (152)Has He (then) chosen daughters rather than sons (153)What is the matter with you? How do you decide (154)Will you not then remember (155)Or is there for you a plain authority (156)Then bring your Book if you are truthful (157)And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him)(158)Glorified be Allah! (He is free) from what they attribute unto Him (159)Except the servants of Allah, whom He chooses (160) Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters Allah denounces those idolators who attribute daughters to Allah – exalted be He above that – and attributed to themselves what they desired, i.e., they wanted male offspring to themselves. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!)(16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: 'Then how can they attribute to Allah the share that they would not choose for themselves?' Allah says: فَاسْتَفْتِهِمْ (Now ask them) means, quiz them by way of denunciation, أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ (Are there (only) daughters for your Lord and sons for them?) This is like the Ayah: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)(53:21-22). أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or did We create the angels female while they were witnesses?) means, how did they decide that the angels are female when they did not witness their creation? This is like the Ayah: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!)(43:19), which means, they will be questioned about that on the Day of Resurrection. أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ (Verily, it is of their falsehood) means, it is a part of the lies they tell. لَيَقُولُونَ - وَلَدَ اللَّهُ (that they say: "Allah has begotten.") meaning, that offspring have been born to Him. وَإِنَّهُمْ لَكَاذِبُونَ (And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring – exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He – any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Has He (then) chosen daughters rather than sons?) meaning, what would make Him choose daughters rather than sons? This is like the Ayah, أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.)(17:40) Allah says: مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do you decide?) meaning, 'what kind of reasoning makes you say that?' أَفَلَا تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ (Will you not then remember? Or is there for you a plain authority?) means, 'evidence to prove what you say.' فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (Then bring your Book if you are truthful!) means, 'produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.' وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ (And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'" Qatadah and Ibn Zayd also said this. Allah – may He be blessed and exalted – says: وَلَقَدْ عَلِمَتِ الْجِنَّةُ (but the jinn know) meaning, those to whom this is attributed إِنَّهُمْ لَمُحْضَرُونَ (know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge. سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِنَ (Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

Now ask them: "Are there (only) daughters for your Lord and sons for them? (149)Or did We create the angels female while they were witnesses (150)Verily, it is of their falsehood that they say (151)"Allah has begotten." And, verily, they are liars (152)Has He (then) chosen daughters rather than sons (153)What is the matter with you? How do you decide (154)Will you not then remember (155)Or is there for you a plain authority (156)Then bring your Book if you are truthful (157)And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him)(158)Glorified be Allah! (He is free) from what they attribute unto Him (159)Except the servants of Allah, whom He chooses (160) Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters Allah denounces those idolators who attribute daughters to Allah – exalted be He above that – and attributed to themselves what they desired, i.e., they wanted male offspring to themselves. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!)(16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: 'Then how can they attribute to Allah the share that they would not choose for themselves?' Allah says: فَاسْتَفْتِهِمْ (Now ask them) means, quiz them by way of denunciation, أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ (Are there (only) daughters for your Lord and sons for them?) This is like the Ayah: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)(53:21-22). أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or did We create the angels female while they were witnesses?) means, how did they decide that the angels are female when they did not witness their creation? This is like the Ayah: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!)(43:19), which means, they will be questioned about that on the Day of Resurrection. أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ (Verily, it is of their falsehood) means, it is a part of the lies they tell. لَيَقُولُونَ - وَلَدَ اللَّهُ (that they say: "Allah has begotten.") meaning, that offspring have been born to Him. وَإِنَّهُمْ لَكَاذِبُونَ (And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring – exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He – any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Has He (then) chosen daughters rather than sons?) meaning, what would make Him choose daughters rather than sons? This is like the Ayah, أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.)(17:40) Allah says: مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do you decide?) meaning, 'what kind of reasoning makes you say that?' أَفَلَا تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ (Will you not then remember? Or is there for you a plain authority?) means, 'evidence to prove what you say.' فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (Then bring your Book if you are truthful!) means, 'produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.' وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ (And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'" Qatadah and Ibn Zayd also said this. Allah – may He be blessed and exalted – says: وَلَقَدْ عَلِمَتِ الْجِنَّةُ (but the jinn know) meaning, those to whom this is attributed إِنَّهُمْ لَمُحْضَرُونَ (know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge. سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِنَ (Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

Now ask them: "Are there (only) daughters for your Lord and sons for them? (149)Or did We create the angels female while they were witnesses (150)Verily, it is of their falsehood that they say (151)"Allah has begotten." And, verily, they are liars (152)Has He (then) chosen daughters rather than sons (153)What is the matter with you? How do you decide (154)Will you not then remember (155)Or is there for you a plain authority (156)Then bring your Book if you are truthful (157)And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him)(158)Glorified be Allah! (He is free) from what they attribute unto Him (159)Except the servants of Allah, whom He chooses (160) Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters Allah denounces those idolators who attribute daughters to Allah – exalted be He above that – and attributed to themselves what they desired, i.e., they wanted male offspring to themselves. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!)(16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: 'Then how can they attribute to Allah the share that they would not choose for themselves?' Allah says: فَاسْتَفْتِهِمْ (Now ask them) means, quiz them by way of denunciation, أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ (Are there (only) daughters for your Lord and sons for them?) This is like the Ayah: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)(53:21-22). أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or did We create the angels female while they were witnesses?) means, how did they decide that the angels are female when they did not witness their creation? This is like the Ayah: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!)(43:19), which means, they will be questioned about that on the Day of Resurrection. أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ (Verily, it is of their falsehood) means, it is a part of the lies they tell. لَيَقُولُونَ - وَلَدَ اللَّهُ (that they say: "Allah has begotten.") meaning, that offspring have been born to Him. وَإِنَّهُمْ لَكَاذِبُونَ (And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring – exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He – any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Has He (then) chosen daughters rather than sons?) meaning, what would make Him choose daughters rather than sons? This is like the Ayah, أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.)(17:40) Allah says: مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do you decide?) meaning, 'what kind of reasoning makes you say that?' أَفَلَا تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ (Will you not then remember? Or is there for you a plain authority?) means, 'evidence to prove what you say.' فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (Then bring your Book if you are truthful!) means, 'produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.' وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ (And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'" Qatadah and Ibn Zayd also said this. Allah – may He be blessed and exalted – says: وَلَقَدْ عَلِمَتِ الْجِنَّةُ (but the jinn know) meaning, those to whom this is attributed إِنَّهُمْ لَمُحْضَرُونَ (know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge. سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِنَ (Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

Now ask them: "Are there (only) daughters for your Lord and sons for them? (149)Or did We create the angels female while they were witnesses (150)Verily, it is of their falsehood that they say (151)"Allah has begotten." And, verily, they are liars (152)Has He (then) chosen daughters rather than sons (153)What is the matter with you? How do you decide (154)Will you not then remember (155)Or is there for you a plain authority (156)Then bring your Book if you are truthful (157)And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him)(158)Glorified be Allah! (He is free) from what they attribute unto Him (159)Except the servants of Allah, whom He chooses (160) Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters Allah denounces those idolators who attribute daughters to Allah – exalted be He above that – and attributed to themselves what they desired, i.e., they wanted male offspring to themselves. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!)(16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: 'Then how can they attribute to Allah the share that they would not choose for themselves?' Allah says: فَاسْتَفْتِهِمْ (Now ask them) means, quiz them by way of denunciation, أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ (Are there (only) daughters for your Lord and sons for them?) This is like the Ayah: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)(53:21-22). أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or did We create the angels female while they were witnesses?) means, how did they decide that the angels are female when they did not witness their creation? This is like the Ayah: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!)(43:19), which means, they will be questioned about that on the Day of Resurrection. أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ (Verily, it is of their falsehood) means, it is a part of the lies they tell. لَيَقُولُونَ - وَلَدَ اللَّهُ (that they say: "Allah has begotten.") meaning, that offspring have been born to Him. وَإِنَّهُمْ لَكَاذِبُونَ (And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring – exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He – any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Has He (then) chosen daughters rather than sons?) meaning, what would make Him choose daughters rather than sons? This is like the Ayah, أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.)(17:40) Allah says: مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do you decide?) meaning, 'what kind of reasoning makes you say that?' أَفَلَا تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ (Will you not then remember? Or is there for you a plain authority?) means, 'evidence to prove what you say.' فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (Then bring your Book if you are truthful!) means, 'produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.' وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ (And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'" Qatadah and Ibn Zayd also said this. Allah – may He be blessed and exalted – says: وَلَقَدْ عَلِمَتِ الْجِنَّةُ (but the jinn know) meaning, those to whom this is attributed إِنَّهُمْ لَمُحْضَرُونَ (know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge. سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِنَ (Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

Now ask them: "Are there (only) daughters for your Lord and sons for them? (149)Or did We create the angels female while they were witnesses (150)Verily, it is of their falsehood that they say (151)"Allah has begotten." And, verily, they are liars (152)Has He (then) chosen daughters rather than sons (153)What is the matter with you? How do you decide (154)Will you not then remember (155)Or is there for you a plain authority (156)Then bring your Book if you are truthful (157)And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him)(158)Glorified be Allah! (He is free) from what they attribute unto Him (159)Except the servants of Allah, whom He chooses (160) Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters Allah denounces those idolators who attribute daughters to Allah – exalted be He above that – and attributed to themselves what they desired, i.e., they wanted male offspring to themselves. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!)(16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: 'Then how can they attribute to Allah the share that they would not choose for themselves?' Allah says: فَاسْتَفْتِهِمْ (Now ask them) means, quiz them by way of denunciation, أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ (Are there (only) daughters for your Lord and sons for them?) This is like the Ayah: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)(53:21-22). أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or did We create the angels female while they were witnesses?) means, how did they decide that the angels are female when they did not witness their creation? This is like the Ayah: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!)(43:19), which means, they will be questioned about that on the Day of Resurrection. أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ (Verily, it is of their falsehood) means, it is a part of the lies they tell. لَيَقُولُونَ - وَلَدَ اللَّهُ (that they say: "Allah has begotten.") meaning, that offspring have been born to Him. وَإِنَّهُمْ لَكَاذِبُونَ (And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring – exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He – any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Has He (then) chosen daughters rather than sons?) meaning, what would make Him choose daughters rather than sons? This is like the Ayah, أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.)(17:40) Allah says: مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do you decide?) meaning, 'what kind of reasoning makes you say that?' أَفَلَا تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ (Will you not then remember? Or is there for you a plain authority?) means, 'evidence to prove what you say.' فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (Then bring your Book if you are truthful!) means, 'produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.' وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ (And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'" Qatadah and Ibn Zayd also said this. Allah – may He be blessed and exalted – says: وَلَقَدْ عَلِمَتِ الْجِنَّةُ (but the jinn know) meaning, those to whom this is attributed إِنَّهُمْ لَمُحْضَرُونَ (know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge. سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِنَ (Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

Now ask them: "Are there (only) daughters for your Lord and sons for them? (149)Or did We create the angels female while they were witnesses (150)Verily, it is of their falsehood that they say (151)"Allah has begotten." And, verily, they are liars (152)Has He (then) chosen daughters rather than sons (153)What is the matter with you? How do you decide (154)Will you not then remember (155)Or is there for you a plain authority (156)Then bring your Book if you are truthful (157)And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him)(158)Glorified be Allah! (He is free) from what they attribute unto Him (159)Except the servants of Allah, whom He chooses (160) Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters Allah denounces those idolators who attribute daughters to Allah – exalted be He above that – and attributed to themselves what they desired, i.e., they wanted male offspring to themselves. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!)(16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: 'Then how can they attribute to Allah the share that they would not choose for themselves?' Allah says: فَاسْتَفْتِهِمْ (Now ask them) means, quiz them by way of denunciation, أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ (Are there (only) daughters for your Lord and sons for them?) This is like the Ayah: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)(53:21-22). أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or did We create the angels female while they were witnesses?) means, how did they decide that the angels are female when they did not witness their creation? This is like the Ayah: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!)(43:19), which means, they will be questioned about that on the Day of Resurrection. أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ (Verily, it is of their falsehood) means, it is a part of the lies they tell. لَيَقُولُونَ - وَلَدَ اللَّهُ (that they say: "Allah has begotten.") meaning, that offspring have been born to Him. وَإِنَّهُمْ لَكَاذِبُونَ (And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring – exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He – any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Has He (then) chosen daughters rather than sons?) meaning, what would make Him choose daughters rather than sons? This is like the Ayah, أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.)(17:40) Allah says: مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do you decide?) meaning, 'what kind of reasoning makes you say that?' أَفَلَا تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ (Will you not then remember? Or is there for you a plain authority?) means, 'evidence to prove what you say.' فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (Then bring your Book if you are truthful!) means, 'produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.' وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ (And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'" Qatadah and Ibn Zayd also said this. Allah – may He be blessed and exalted – says: وَلَقَدْ عَلِمَتِ الْجِنَّةُ (but the jinn know) meaning, those to whom this is attributed إِنَّهُمْ لَمُحْضَرُونَ (know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge. سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِنَ (Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

Now ask them: "Are there (only) daughters for your Lord and sons for them? (149)Or did We create the angels female while they were witnesses (150)Verily, it is of their falsehood that they say (151)"Allah has begotten." And, verily, they are liars (152)Has He (then) chosen daughters rather than sons (153)What is the matter with you? How do you decide (154)Will you not then remember (155)Or is there for you a plain authority (156)Then bring your Book if you are truthful (157)And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him)(158)Glorified be Allah! (He is free) from what they attribute unto Him (159)Except the servants of Allah, whom He chooses (160) Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters Allah denounces those idolators who attribute daughters to Allah – exalted be He above that – and attributed to themselves what they desired, i.e., they wanted male offspring to themselves. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!)(16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: 'Then how can they attribute to Allah the share that they would not choose for themselves?' Allah says: فَاسْتَفْتِهِمْ (Now ask them) means, quiz them by way of denunciation, أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ (Are there (only) daughters for your Lord and sons for them?) This is like the Ayah: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)(53:21-22). أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or did We create the angels female while they were witnesses?) means, how did they decide that the angels are female when they did not witness their creation? This is like the Ayah: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!)(43:19), which means, they will be questioned about that on the Day of Resurrection. أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ (Verily, it is of their falsehood) means, it is a part of the lies they tell. لَيَقُولُونَ - وَلَدَ اللَّهُ (that they say: "Allah has begotten.") meaning, that offspring have been born to Him. وَإِنَّهُمْ لَكَاذِبُونَ (And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring – exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He – any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Has He (then) chosen daughters rather than sons?) meaning, what would make Him choose daughters rather than sons? This is like the Ayah, أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.)(17:40) Allah says: مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do you decide?) meaning, 'what kind of reasoning makes you say that?' أَفَلَا تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ (Will you not then remember? Or is there for you a plain authority?) means, 'evidence to prove what you say.' فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (Then bring your Book if you are truthful!) means, 'produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.' وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ (And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'" Qatadah and Ibn Zayd also said this. Allah – may He be blessed and exalted – says: وَلَقَدْ عَلِمَتِ الْجِنَّةُ (but the jinn know) meaning, those to whom this is attributed إِنَّهُمْ لَمُحْضَرُونَ (know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge. سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِنَ (Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

Now ask them: "Are there (only) daughters for your Lord and sons for them? (149)Or did We create the angels female while they were witnesses (150)Verily, it is of their falsehood that they say (151)"Allah has begotten." And, verily, they are liars (152)Has He (then) chosen daughters rather than sons (153)What is the matter with you? How do you decide (154)Will you not then remember (155)Or is there for you a plain authority (156)Then bring your Book if you are truthful (157)And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him)(158)Glorified be Allah! (He is free) from what they attribute unto Him (159)Except the servants of Allah, whom He chooses (160) Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters Allah denounces those idolators who attribute daughters to Allah – exalted be He above that – and attributed to themselves what they desired, i.e., they wanted male offspring to themselves. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!)(16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: 'Then how can they attribute to Allah the share that they would not choose for themselves?' Allah says: فَاسْتَفْتِهِمْ (Now ask them) means, quiz them by way of denunciation, أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ (Are there (only) daughters for your Lord and sons for them?) This is like the Ayah: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)(53:21-22). أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or did We create the angels female while they were witnesses?) means, how did they decide that the angels are female when they did not witness their creation? This is like the Ayah: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!)(43:19), which means, they will be questioned about that on the Day of Resurrection. أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ (Verily, it is of their falsehood) means, it is a part of the lies they tell. لَيَقُولُونَ - وَلَدَ اللَّهُ (that they say: "Allah has begotten.") meaning, that offspring have been born to Him. وَإِنَّهُمْ لَكَاذِبُونَ (And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring – exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He – any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Has He (then) chosen daughters rather than sons?) meaning, what would make Him choose daughters rather than sons? This is like the Ayah, أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.)(17:40) Allah says: مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do you decide?) meaning, 'what kind of reasoning makes you say that?' أَفَلَا تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ (Will you not then remember? Or is there for you a plain authority?) means, 'evidence to prove what you say.' فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (Then bring your Book if you are truthful!) means, 'produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.' وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ (And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'" Qatadah and Ibn Zayd also said this. Allah – may He be blessed and exalted – says: وَلَقَدْ عَلِمَتِ الْجِنَّةُ (but the jinn know) meaning, those to whom this is attributed إِنَّهُمْ لَمُحْضَرُونَ (know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge. سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِنَ (Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

Now ask them: "Are there (only) daughters for your Lord and sons for them? (149)Or did We create the angels female while they were witnesses (150)Verily, it is of their falsehood that they say (151)"Allah has begotten." And, verily, they are liars (152)Has He (then) chosen daughters rather than sons (153)What is the matter with you? How do you decide (154)Will you not then remember (155)Or is there for you a plain authority (156)Then bring your Book if you are truthful (157)And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him)(158)Glorified be Allah! (He is free) from what they attribute unto Him (159)Except the servants of Allah, whom He chooses (160) Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters Allah denounces those idolators who attribute daughters to Allah – exalted be He above that – and attributed to themselves what they desired, i.e., they wanted male offspring to themselves. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!)(16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: 'Then how can they attribute to Allah the share that they would not choose for themselves?' Allah says: فَاسْتَفْتِهِمْ (Now ask them) means, quiz them by way of denunciation, أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ (Are there (only) daughters for your Lord and sons for them?) This is like the Ayah: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)(53:21-22). أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or did We create the angels female while they were witnesses?) means, how did they decide that the angels are female when they did not witness their creation? This is like the Ayah: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!)(43:19), which means, they will be questioned about that on the Day of Resurrection. أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ (Verily, it is of their falsehood) means, it is a part of the lies they tell. لَيَقُولُونَ - وَلَدَ اللَّهُ (that they say: "Allah has begotten.") meaning, that offspring have been born to Him. وَإِنَّهُمْ لَكَاذِبُونَ (And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring – exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He – any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Has He (then) chosen daughters rather than sons?) meaning, what would make Him choose daughters rather than sons? This is like the Ayah, أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.)(17:40) Allah says: مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do you decide?) meaning, 'what kind of reasoning makes you say that?' أَفَلَا تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ (Will you not then remember? Or is there for you a plain authority?) means, 'evidence to prove what you say.' فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (Then bring your Book if you are truthful!) means, 'produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.' وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ (And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'" Qatadah and Ibn Zayd also said this. Allah – may He be blessed and exalted – says: وَلَقَدْ عَلِمَتِ الْجِنَّةُ (but the jinn know) meaning, those to whom this is attributed إِنَّهُمْ لَمُحْضَرُونَ (know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge. سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِنَ (Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

Now ask them: "Are there (only) daughters for your Lord and sons for them? (149)Or did We create the angels female while they were witnesses (150)Verily, it is of their falsehood that they say (151)"Allah has begotten." And, verily, they are liars (152)Has He (then) chosen daughters rather than sons (153)What is the matter with you? How do you decide (154)Will you not then remember (155)Or is there for you a plain authority (156)Then bring your Book if you are truthful (157)And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him)(158)Glorified be Allah! (He is free) from what they attribute unto Him (159)Except the servants of Allah, whom He chooses (160) Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters Allah denounces those idolators who attribute daughters to Allah – exalted be He above that – and attributed to themselves what they desired, i.e., they wanted male offspring to themselves. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!)(16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: 'Then how can they attribute to Allah the share that they would not choose for themselves?' Allah says: فَاسْتَفْتِهِمْ (Now ask them) means, quiz them by way of denunciation, أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ (Are there (only) daughters for your Lord and sons for them?) This is like the Ayah: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)(53:21-22). أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or did We create the angels female while they were witnesses?) means, how did they decide that the angels are female when they did not witness their creation? This is like the Ayah: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!)(43:19), which means, they will be questioned about that on the Day of Resurrection. أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ (Verily, it is of their falsehood) means, it is a part of the lies they tell. لَيَقُولُونَ - وَلَدَ اللَّهُ (that they say: "Allah has begotten.") meaning, that offspring have been born to Him. وَإِنَّهُمْ لَكَاذِبُونَ (And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring – exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He – any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Has He (then) chosen daughters rather than sons?) meaning, what would make Him choose daughters rather than sons? This is like the Ayah, أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.)(17:40) Allah says: مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do you decide?) meaning, 'what kind of reasoning makes you say that?' أَفَلَا تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ (Will you not then remember? Or is there for you a plain authority?) means, 'evidence to prove what you say.' فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (Then bring your Book if you are truthful!) means, 'produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.' وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ (And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'" Qatadah and Ibn Zayd also said this. Allah – may He be blessed and exalted – says: وَلَقَدْ عَلِمَتِ الْجِنَّةُ (but the jinn know) meaning, those to whom this is attributed إِنَّهُمْ لَمُحْضَرُونَ (know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge. سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِنَ (Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

Now ask them: "Are there (only) daughters for your Lord and sons for them? (149)Or did We create the angels female while they were witnesses (150)Verily, it is of their falsehood that they say (151)"Allah has begotten." And, verily, they are liars (152)Has He (then) chosen daughters rather than sons (153)What is the matter with you? How do you decide (154)Will you not then remember (155)Or is there for you a plain authority (156)Then bring your Book if you are truthful (157)And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him)(158)Glorified be Allah! (He is free) from what they attribute unto Him (159)Except the servants of Allah, whom He chooses (160) Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters Allah denounces those idolators who attribute daughters to Allah – exalted be He above that – and attributed to themselves what they desired, i.e., they wanted male offspring to themselves. وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!)(16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: 'Then how can they attribute to Allah the share that they would not choose for themselves?' Allah says: فَاسْتَفْتِهِمْ (Now ask them) means, quiz them by way of denunciation, أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ (Are there (only) daughters for your Lord and sons for them?) This is like the Ayah: أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَىٰ - تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ (Is it for you the males and for Him the females? That indeed is a division most unfair!)(53:21-22). أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or did We create the angels female while they were witnesses?) means, how did they decide that the angels are female when they did not witness their creation? This is like the Ayah: وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!)(43:19), which means, they will be questioned about that on the Day of Resurrection. أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ (Verily, it is of their falsehood) means, it is a part of the lies they tell. لَيَقُولُونَ - وَلَدَ اللَّهُ (that they say: "Allah has begotten.") meaning, that offspring have been born to Him. وَإِنَّهُمْ لَكَاذِبُونَ (And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring – exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He – any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Has He (then) chosen daughters rather than sons?) meaning, what would make Him choose daughters rather than sons? This is like the Ayah, أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.)(17:40) Allah says: مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do you decide?) meaning, 'what kind of reasoning makes you say that?' أَفَلَا تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ (Will you not then remember? Or is there for you a plain authority?) means, 'evidence to prove what you say.' فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (Then bring your Book if you are truthful!) means, 'produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.' وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ (And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'" Qatadah and Ibn Zayd also said this. Allah – may He be blessed and exalted – says: وَلَقَدْ عَلِمَتِ الْجِنَّةُ (but the jinn know) meaning, those to whom this is attributed إِنَّهُمْ لَمُحْضَرُونَ (know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge. سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him. إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِنَ (Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

So, verily you and those whom you worshi (161)Cannot lead astray (162)Except those who are predestined to burn in Hell (163)And there is not one of us (angels) but has his known place (164)And verily, we (angels), we stand in rows (165)And verily, we (angels) indeed are those who glorify (166)And indeed they used to say (167)"If we had a reminder as had the men of old, (168)"We would have indeed been the chosen servants of Allah! (169)But (now) they disbelieve therein, so they will come to know (170) No One believes what the Idolators say except Those Who are even more misguided than They Allah says, addressing the idolators: فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, 'the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.' لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.)(7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says: إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).)(51:8-9) meaning, the one who is misled by it is the one who is turned aside. The Place of the Angels and Their Ranks glorify Allah Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them – that they are the daughters of Allah – وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ "(And there is not one of us (angels) but has his known place;) Masruq used to narrate that 'A'ishah, may Allah be pleased with her, said, 'The Messenger of Allah ﷺ said: مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِمٌ (There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas'ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) Sa'id bin Jubayr similarly said: وَإِنَّا لَنَحْنُ الصَّافُّونَ (And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah وَالصَّافَّاتِ صَفًّا (By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, 'Umar, may Allah be pleased with him, would turn to face the people and say: 'Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say, وَإِنَّا لَنَحْنُ الصَّافُّونَ (And verily, we stand in rows;) 'Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say 'Allahu Akbar'." This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said, فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا (We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)" وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ (And verily, we indeed are those who glorify.) means, 'we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.' The Quraysh wished that They could have a Reminder as had the Men of old وَإِنْ كَانُوا لَيَقُولُونَ - لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ - لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, 'they used to wish – before you, O Muhammad, came to them – that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat: وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).)(35:42), and 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 ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ (Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." 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 form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.)(6:156-157) Allah says here: فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ (But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger ﷺ.

So, verily you and those whom you worshi (161)Cannot lead astray (162)Except those who are predestined to burn in Hell (163)And there is not one of us (angels) but has his known place (164)And verily, we (angels), we stand in rows (165)And verily, we (angels) indeed are those who glorify (166)And indeed they used to say (167)"If we had a reminder as had the men of old, (168)"We would have indeed been the chosen servants of Allah! (169)But (now) they disbelieve therein, so they will come to know (170) No One believes what the Idolators say except Those Who are even more misguided than They Allah says, addressing the idolators: فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, 'the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.' لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.)(7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says: إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).)(51:8-9) meaning, the one who is misled by it is the one who is turned aside. The Place of the Angels and Their Ranks glorify Allah Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them – that they are the daughters of Allah – وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ "(And there is not one of us (angels) but has his known place;) Masruq used to narrate that 'A'ishah, may Allah be pleased with her, said, 'The Messenger of Allah ﷺ said: مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِمٌ (There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas'ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) Sa'id bin Jubayr similarly said: وَإِنَّا لَنَحْنُ الصَّافُّونَ (And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah وَالصَّافَّاتِ صَفًّا (By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, 'Umar, may Allah be pleased with him, would turn to face the people and say: 'Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say, وَإِنَّا لَنَحْنُ الصَّافُّونَ (And verily, we stand in rows;) 'Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say 'Allahu Akbar'." This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said, فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا (We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)" وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ (And verily, we indeed are those who glorify.) means, 'we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.' The Quraysh wished that They could have a Reminder as had the Men of old وَإِنْ كَانُوا لَيَقُولُونَ - لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ - لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, 'they used to wish – before you, O Muhammad, came to them – that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat: وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).)(35:42), and 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 ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ (Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." 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 form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.)(6:156-157) Allah says here: فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ (But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger ﷺ.

So, verily you and those whom you worshi (161)Cannot lead astray (162)Except those who are predestined to burn in Hell (163)And there is not one of us (angels) but has his known place (164)And verily, we (angels), we stand in rows (165)And verily, we (angels) indeed are those who glorify (166)And indeed they used to say (167)"If we had a reminder as had the men of old, (168)"We would have indeed been the chosen servants of Allah! (169)But (now) they disbelieve therein, so they will come to know (170) No One believes what the Idolators say except Those Who are even more misguided than They Allah says, addressing the idolators: فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, 'the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.' لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.)(7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says: إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).)(51:8-9) meaning, the one who is misled by it is the one who is turned aside. The Place of the Angels and Their Ranks glorify Allah Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them – that they are the daughters of Allah – وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ "(And there is not one of us (angels) but has his known place;) Masruq used to narrate that 'A'ishah, may Allah be pleased with her, said, 'The Messenger of Allah ﷺ said: مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِمٌ (There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas'ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) Sa'id bin Jubayr similarly said: وَإِنَّا لَنَحْنُ الصَّافُّونَ (And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah وَالصَّافَّاتِ صَفًّا (By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, 'Umar, may Allah be pleased with him, would turn to face the people and say: 'Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say, وَإِنَّا لَنَحْنُ الصَّافُّونَ (And verily, we stand in rows;) 'Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say 'Allahu Akbar'." This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said, فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا (We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)" وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ (And verily, we indeed are those who glorify.) means, 'we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.' The Quraysh wished that They could have a Reminder as had the Men of old وَإِنْ كَانُوا لَيَقُولُونَ - لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ - لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, 'they used to wish – before you, O Muhammad, came to them – that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat: وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).)(35:42), and 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 ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ (Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." 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 form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.)(6:156-157) Allah says here: فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ (But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger ﷺ.

So, verily you and those whom you worshi (161)Cannot lead astray (162)Except those who are predestined to burn in Hell (163)And there is not one of us (angels) but has his known place (164)And verily, we (angels), we stand in rows (165)And verily, we (angels) indeed are those who glorify (166)And indeed they used to say (167)"If we had a reminder as had the men of old, (168)"We would have indeed been the chosen servants of Allah! (169)But (now) they disbelieve therein, so they will come to know (170) No One believes what the Idolators say except Those Who are even more misguided than They Allah says, addressing the idolators: فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, 'the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.' لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.)(7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says: إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).)(51:8-9) meaning, the one who is misled by it is the one who is turned aside. The Place of the Angels and Their Ranks glorify Allah Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them – that they are the daughters of Allah – وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ "(And there is not one of us (angels) but has his known place;) Masruq used to narrate that 'A'ishah, may Allah be pleased with her, said, 'The Messenger of Allah ﷺ said: مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِمٌ (There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas'ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) Sa'id bin Jubayr similarly said: وَإِنَّا لَنَحْنُ الصَّافُّونَ (And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah وَالصَّافَّاتِ صَفًّا (By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, 'Umar, may Allah be pleased with him, would turn to face the people and say: 'Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say, وَإِنَّا لَنَحْنُ الصَّافُّونَ (And verily, we stand in rows;) 'Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say 'Allahu Akbar'." This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said, فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا (We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)" وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ (And verily, we indeed are those who glorify.) means, 'we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.' The Quraysh wished that They could have a Reminder as had the Men of old وَإِنْ كَانُوا لَيَقُولُونَ - لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ - لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, 'they used to wish – before you, O Muhammad, came to them – that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat: وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).)(35:42), and 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 ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ (Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." 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 form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.)(6:156-157) Allah says here: فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ (But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger ﷺ.

So, verily you and those whom you worshi (161)Cannot lead astray (162)Except those who are predestined to burn in Hell (163)And there is not one of us (angels) but has his known place (164)And verily, we (angels), we stand in rows (165)And verily, we (angels) indeed are those who glorify (166)And indeed they used to say (167)"If we had a reminder as had the men of old, (168)"We would have indeed been the chosen servants of Allah! (169)But (now) they disbelieve therein, so they will come to know (170) No One believes what the Idolators say except Those Who are even more misguided than They Allah says, addressing the idolators: فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, 'the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.' لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.)(7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says: إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).)(51:8-9) meaning, the one who is misled by it is the one who is turned aside. The Place of the Angels and Their Ranks glorify Allah Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them – that they are the daughters of Allah – وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ "(And there is not one of us (angels) but has his known place;) Masruq used to narrate that 'A'ishah, may Allah be pleased with her, said, 'The Messenger of Allah ﷺ said: مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِمٌ (There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas'ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) Sa'id bin Jubayr similarly said: وَإِنَّا لَنَحْنُ الصَّافُّونَ (And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah وَالصَّافَّاتِ صَفًّا (By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, 'Umar, may Allah be pleased with him, would turn to face the people and say: 'Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say, وَإِنَّا لَنَحْنُ الصَّافُّونَ (And verily, we stand in rows;) 'Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say 'Allahu Akbar'." This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said, فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا (We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)" وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ (And verily, we indeed are those who glorify.) means, 'we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.' The Quraysh wished that They could have a Reminder as had the Men of old وَإِنْ كَانُوا لَيَقُولُونَ - لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ - لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, 'they used to wish – before you, O Muhammad, came to them – that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat: وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).)(35:42), and 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 ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ (Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." 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 form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.)(6:156-157) Allah says here: فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ (But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger ﷺ.

So, verily you and those whom you worshi (161)Cannot lead astray (162)Except those who are predestined to burn in Hell (163)And there is not one of us (angels) but has his known place (164)And verily, we (angels), we stand in rows (165)And verily, we (angels) indeed are those who glorify (166)And indeed they used to say (167)"If we had a reminder as had the men of old, (168)"We would have indeed been the chosen servants of Allah! (169)But (now) they disbelieve therein, so they will come to know (170) No One believes what the Idolators say except Those Who are even more misguided than They Allah says, addressing the idolators: فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, 'the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.' لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.)(7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says: إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).)(51:8-9) meaning, the one who is misled by it is the one who is turned aside. The Place of the Angels and Their Ranks glorify Allah Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them – that they are the daughters of Allah – وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ "(And there is not one of us (angels) but has his known place;) Masruq used to narrate that 'A'ishah, may Allah be pleased with her, said, 'The Messenger of Allah ﷺ said: مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِمٌ (There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas'ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) Sa'id bin Jubayr similarly said: وَإِنَّا لَنَحْنُ الصَّافُّونَ (And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah وَالصَّافَّاتِ صَفًّا (By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, 'Umar, may Allah be pleased with him, would turn to face the people and say: 'Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say, وَإِنَّا لَنَحْنُ الصَّافُّونَ (And verily, we stand in rows;) 'Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say 'Allahu Akbar'." This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said, فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا (We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)" وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ (And verily, we indeed are those who glorify.) means, 'we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.' The Quraysh wished that They could have a Reminder as had the Men of old وَإِنْ كَانُوا لَيَقُولُونَ - لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ - لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, 'they used to wish – before you, O Muhammad, came to them – that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat: وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).)(35:42), and 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 ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ (Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." 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 form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.)(6:156-157) Allah says here: فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ (But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger ﷺ.

So, verily you and those whom you worshi (161)Cannot lead astray (162)Except those who are predestined to burn in Hell (163)And there is not one of us (angels) but has his known place (164)And verily, we (angels), we stand in rows (165)And verily, we (angels) indeed are those who glorify (166)And indeed they used to say (167)"If we had a reminder as had the men of old, (168)"We would have indeed been the chosen servants of Allah! (169)But (now) they disbelieve therein, so they will come to know (170) No One believes what the Idolators say except Those Who are even more misguided than They Allah says, addressing the idolators: فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, 'the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.' لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.)(7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says: إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).)(51:8-9) meaning, the one who is misled by it is the one who is turned aside. The Place of the Angels and Their Ranks glorify Allah Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them – that they are the daughters of Allah – وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ "(And there is not one of us (angels) but has his known place;) Masruq used to narrate that 'A'ishah, may Allah be pleased with her, said, 'The Messenger of Allah ﷺ said: مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِمٌ (There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas'ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) Sa'id bin Jubayr similarly said: وَإِنَّا لَنَحْنُ الصَّافُّونَ (And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah وَالصَّافَّاتِ صَفًّا (By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, 'Umar, may Allah be pleased with him, would turn to face the people and say: 'Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say, وَإِنَّا لَنَحْنُ الصَّافُّونَ (And verily, we stand in rows;) 'Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say 'Allahu Akbar'." This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said, فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا (We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)" وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ (And verily, we indeed are those who glorify.) means, 'we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.' The Quraysh wished that They could have a Reminder as had the Men of old وَإِنْ كَانُوا لَيَقُولُونَ - لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ - لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, 'they used to wish – before you, O Muhammad, came to them – that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat: وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).)(35:42), and 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 ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ (Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." 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 form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.)(6:156-157) Allah says here: فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ (But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger ﷺ.

So, verily you and those whom you worshi (161)Cannot lead astray (162)Except those who are predestined to burn in Hell (163)And there is not one of us (angels) but has his known place (164)And verily, we (angels), we stand in rows (165)And verily, we (angels) indeed are those who glorify (166)And indeed they used to say (167)"If we had a reminder as had the men of old, (168)"We would have indeed been the chosen servants of Allah! (169)But (now) they disbelieve therein, so they will come to know (170) No One believes what the Idolators say except Those Who are even more misguided than They Allah says, addressing the idolators: فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, 'the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.' لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.)(7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says: إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).)(51:8-9) meaning, the one who is misled by it is the one who is turned aside. The Place of the Angels and Their Ranks glorify Allah Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them – that they are the daughters of Allah – وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ "(And there is not one of us (angels) but has his known place;) Masruq used to narrate that 'A'ishah, may Allah be pleased with her, said, 'The Messenger of Allah ﷺ said: مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِمٌ (There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas'ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) Sa'id bin Jubayr similarly said: وَإِنَّا لَنَحْنُ الصَّافُّونَ (And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah وَالصَّافَّاتِ صَفًّا (By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, 'Umar, may Allah be pleased with him, would turn to face the people and say: 'Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say, وَإِنَّا لَنَحْنُ الصَّافُّونَ (And verily, we stand in rows;) 'Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say 'Allahu Akbar'." This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said, فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا (We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)" وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ (And verily, we indeed are those who glorify.) means, 'we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.' The Quraysh wished that They could have a Reminder as had the Men of old وَإِنْ كَانُوا لَيَقُولُونَ - لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ - لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, 'they used to wish – before you, O Muhammad, came to them – that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat: وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).)(35:42), and 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 ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ (Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." 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 form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.)(6:156-157) Allah says here: فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ (But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger ﷺ.

So, verily you and those whom you worshi (161)Cannot lead astray (162)Except those who are predestined to burn in Hell (163)And there is not one of us (angels) but has his known place (164)And verily, we (angels), we stand in rows (165)And verily, we (angels) indeed are those who glorify (166)And indeed they used to say (167)"If we had a reminder as had the men of old, (168)"We would have indeed been the chosen servants of Allah! (169)But (now) they disbelieve therein, so they will come to know (170) No One believes what the Idolators say except Those Who are even more misguided than They Allah says, addressing the idolators: فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, 'the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.' لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.)(7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says: إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).)(51:8-9) meaning, the one who is misled by it is the one who is turned aside. The Place of the Angels and Their Ranks glorify Allah Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them – that they are the daughters of Allah – وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ "(And there is not one of us (angels) but has his known place;) Masruq used to narrate that 'A'ishah, may Allah be pleased with her, said, 'The Messenger of Allah ﷺ said: مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِمٌ (There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas'ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) Sa'id bin Jubayr similarly said: وَإِنَّا لَنَحْنُ الصَّافُّونَ (And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah وَالصَّافَّاتِ صَفًّا (By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, 'Umar, may Allah be pleased with him, would turn to face the people and say: 'Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say, وَإِنَّا لَنَحْنُ الصَّافُّونَ (And verily, we stand in rows;) 'Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say 'Allahu Akbar'." This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said, فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا (We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)" وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ (And verily, we indeed are those who glorify.) means, 'we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.' The Quraysh wished that They could have a Reminder as had the Men of old وَإِنْ كَانُوا لَيَقُولُونَ - لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ - لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, 'they used to wish – before you, O Muhammad, came to them – that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat: وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).)(35:42), and 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 ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ (Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." 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 form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.)(6:156-157) Allah says here: فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ (But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger ﷺ.

So, verily you and those whom you worshi (161)Cannot lead astray (162)Except those who are predestined to burn in Hell (163)And there is not one of us (angels) but has his known place (164)And verily, we (angels), we stand in rows (165)And verily, we (angels) indeed are those who glorify (166)And indeed they used to say (167)"If we had a reminder as had the men of old, (168)"We would have indeed been the chosen servants of Allah! (169)But (now) they disbelieve therein, so they will come to know (170) No One believes what the Idolators say except Those Who are even more misguided than They Allah says, addressing the idolators: فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, 'the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.' لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.)(7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says: إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).)(51:8-9) meaning, the one who is misled by it is the one who is turned aside. The Place of the Angels and Their Ranks glorify Allah Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them – that they are the daughters of Allah – وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ "(And there is not one of us (angels) but has his known place;) Masruq used to narrate that 'A'ishah, may Allah be pleased with her, said, 'The Messenger of Allah ﷺ said: مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِمٌ (There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas'ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited: وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (And there is not one of us (angels) but has his known place;) Sa'id bin Jubayr similarly said: وَإِنَّا لَنَحْنُ الصَّافُّونَ (And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah وَالصَّافَّاتِ صَفًّا (By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, 'Umar, may Allah be pleased with him, would turn to face the people and say: 'Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say, وَإِنَّا لَنَحْنُ الصَّافُّونَ (And verily, we stand in rows;) 'Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say 'Allahu Akbar'." This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said, فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا (We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)" وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ (And verily, we indeed are those who glorify.) means, 'we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.' The Quraysh wished that They could have a Reminder as had the Men of old وَإِنْ كَانُوا لَيَقُولُونَ - لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ - لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, 'they used to wish – before you, O Muhammad, came to them – that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat: وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).)(35:42), and 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 ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ (Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." 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 form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.)(6:156-157) Allah says here: فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ (But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger ﷺ.

And, verily, Our Word has gone forth of old for Our servants, the Messengers (171)That they verily would be made triumphant (172)And that Our hosts! they verily would be the victors (173)So, turn away from them for a while (174)And watch them and they shall see (175)Do they seek to hasten on Our torment (176)Then, when it descends in their courtyard, evil will be the morning for those who had warned (177)So, turn away from them for a while (178)And watch and they shall see (179) The Promise of Victory and the Command to turn away from Idolators Allah says, وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah: كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.)(58:21), and إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.)(40:51). وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, 'in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants.' وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ (And that Our hosts they verily would be the victors.) means, that they would ultimately prevail. فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ (So turn away from them for a while,) means, 'bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.' وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ (And watch them and they shall see!) means, 'watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning, فَسَوْفَ يُبْصِرُونَ (and they shall see!). Then Allah says: أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Do they seek to hasten on Our torment?) meaning, 'they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.' فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ (Then, when it descends in their courtyard,) means, in their homes; فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, 'Muhammad by Allah! Muhammad and the army!' The Prophet ﷺ said: اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)" وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ - وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ (So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.

And, verily, Our Word has gone forth of old for Our servants, the Messengers (171)That they verily would be made triumphant (172)And that Our hosts! they verily would be the victors (173)So, turn away from them for a while (174)And watch them and they shall see (175)Do they seek to hasten on Our torment (176)Then, when it descends in their courtyard, evil will be the morning for those who had warned (177)So, turn away from them for a while (178)And watch and they shall see (179) The Promise of Victory and the Command to turn away from Idolators Allah says, وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah: كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.)(58:21), and إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.)(40:51). وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, 'in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants.' وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ (And that Our hosts they verily would be the victors.) means, that they would ultimately prevail. فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ (So turn away from them for a while,) means, 'bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.' وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ (And watch them and they shall see!) means, 'watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning, فَسَوْفَ يُبْصِرُونَ (and they shall see!). Then Allah says: أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Do they seek to hasten on Our torment?) meaning, 'they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.' فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ (Then, when it descends in their courtyard,) means, in their homes; فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, 'Muhammad by Allah! Muhammad and the army!' The Prophet ﷺ said: اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)" وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ - وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ (So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.

And, verily, Our Word has gone forth of old for Our servants, the Messengers (171)That they verily would be made triumphant (172)And that Our hosts! they verily would be the victors (173)So, turn away from them for a while (174)And watch them and they shall see (175)Do they seek to hasten on Our torment (176)Then, when it descends in their courtyard, evil will be the morning for those who had warned (177)So, turn away from them for a while (178)And watch and they shall see (179) The Promise of Victory and the Command to turn away from Idolators Allah says, وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah: كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.)(58:21), and إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.)(40:51). وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, 'in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants.' وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ (And that Our hosts they verily would be the victors.) means, that they would ultimately prevail. فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ (So turn away from them for a while,) means, 'bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.' وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ (And watch them and they shall see!) means, 'watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning, فَسَوْفَ يُبْصِرُونَ (and they shall see!). Then Allah says: أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Do they seek to hasten on Our torment?) meaning, 'they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.' فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ (Then, when it descends in their courtyard,) means, in their homes; فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, 'Muhammad by Allah! Muhammad and the army!' The Prophet ﷺ said: اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)" وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ - وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ (So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.

And, verily, Our Word has gone forth of old for Our servants, the Messengers (171)That they verily would be made triumphant (172)And that Our hosts! they verily would be the victors (173)So, turn away from them for a while (174)And watch them and they shall see (175)Do they seek to hasten on Our torment (176)Then, when it descends in their courtyard, evil will be the morning for those who had warned (177)So, turn away from them for a while (178)And watch and they shall see (179) The Promise of Victory and the Command to turn away from Idolators Allah says, وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah: كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.)(58:21), and إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.)(40:51). وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, 'in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants.' وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ (And that Our hosts they verily would be the victors.) means, that they would ultimately prevail. فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ (So turn away from them for a while,) means, 'bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.' وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ (And watch them and they shall see!) means, 'watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning, فَسَوْفَ يُبْصِرُونَ (and they shall see!). Then Allah says: أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Do they seek to hasten on Our torment?) meaning, 'they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.' فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ (Then, when it descends in their courtyard,) means, in their homes; فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, 'Muhammad by Allah! Muhammad and the army!' The Prophet ﷺ said: اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)" وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ - وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ (So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.

And, verily, Our Word has gone forth of old for Our servants, the Messengers (171)That they verily would be made triumphant (172)And that Our hosts! they verily would be the victors (173)So, turn away from them for a while (174)And watch them and they shall see (175)Do they seek to hasten on Our torment (176)Then, when it descends in their courtyard, evil will be the morning for those who had warned (177)So, turn away from them for a while (178)And watch and they shall see (179) The Promise of Victory and the Command to turn away from Idolators Allah says, وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah: كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.)(58:21), and إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.)(40:51). وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, 'in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants.' وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ (And that Our hosts they verily would be the victors.) means, that they would ultimately prevail. فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ (So turn away from them for a while,) means, 'bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.' وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ (And watch them and they shall see!) means, 'watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning, فَسَوْفَ يُبْصِرُونَ (and they shall see!). Then Allah says: أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Do they seek to hasten on Our torment?) meaning, 'they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.' فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ (Then, when it descends in their courtyard,) means, in their homes; فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, 'Muhammad by Allah! Muhammad and the army!' The Prophet ﷺ said: اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)" وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ - وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ (So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.

And, verily, Our Word has gone forth of old for Our servants, the Messengers (171)That they verily would be made triumphant (172)And that Our hosts! they verily would be the victors (173)So, turn away from them for a while (174)And watch them and they shall see (175)Do they seek to hasten on Our torment (176)Then, when it descends in their courtyard, evil will be the morning for those who had warned (177)So, turn away from them for a while (178)And watch and they shall see (179) The Promise of Victory and the Command to turn away from Idolators Allah says, وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah: كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.)(58:21), and إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.)(40:51). وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, 'in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants.' وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ (And that Our hosts they verily would be the victors.) means, that they would ultimately prevail. فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ (So turn away from them for a while,) means, 'bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.' وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ (And watch them and they shall see!) means, 'watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning, فَسَوْفَ يُبْصِرُونَ (and they shall see!). Then Allah says: أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Do they seek to hasten on Our torment?) meaning, 'they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.' فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ (Then, when it descends in their courtyard,) means, in their homes; فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, 'Muhammad by Allah! Muhammad and the army!' The Prophet ﷺ said: اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)" وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ - وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ (So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.

And, verily, Our Word has gone forth of old for Our servants, the Messengers (171)That they verily would be made triumphant (172)And that Our hosts! they verily would be the victors (173)So, turn away from them for a while (174)And watch them and they shall see (175)Do they seek to hasten on Our torment (176)Then, when it descends in their courtyard, evil will be the morning for those who had warned (177)So, turn away from them for a while (178)And watch and they shall see (179) The Promise of Victory and the Command to turn away from Idolators Allah says, وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah: كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.)(58:21), and إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.)(40:51). وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, 'in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants.' وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ (And that Our hosts they verily would be the victors.) means, that they would ultimately prevail. فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ (So turn away from them for a while,) means, 'bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.' وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ (And watch them and they shall see!) means, 'watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning, فَسَوْفَ يُبْصِرُونَ (and they shall see!). Then Allah says: أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Do they seek to hasten on Our torment?) meaning, 'they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.' فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ (Then, when it descends in their courtyard,) means, in their homes; فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, 'Muhammad by Allah! Muhammad and the army!' The Prophet ﷺ said: اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)" وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ - وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ (So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.

And, verily, Our Word has gone forth of old for Our servants, the Messengers (171)That they verily would be made triumphant (172)And that Our hosts! they verily would be the victors (173)So, turn away from them for a while (174)And watch them and they shall see (175)Do they seek to hasten on Our torment (176)Then, when it descends in their courtyard, evil will be the morning for those who had warned (177)So, turn away from them for a while (178)And watch and they shall see (179) The Promise of Victory and the Command to turn away from Idolators Allah says, وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah: كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.)(58:21), and إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.)(40:51). وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, 'in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants.' وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ (And that Our hosts they verily would be the victors.) means, that they would ultimately prevail. فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ (So turn away from them for a while,) means, 'bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.' وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ (And watch them and they shall see!) means, 'watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning, فَسَوْفَ يُبْصِرُونَ (and they shall see!). Then Allah says: أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Do they seek to hasten on Our torment?) meaning, 'they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.' فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ (Then, when it descends in their courtyard,) means, in their homes; فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, 'Muhammad by Allah! Muhammad and the army!' The Prophet ﷺ said: اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)" وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ - وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ (So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.

And, verily, Our Word has gone forth of old for Our servants, the Messengers (171)That they verily would be made triumphant (172)And that Our hosts! they verily would be the victors (173)So, turn away from them for a while (174)And watch them and they shall see (175)Do they seek to hasten on Our torment (176)Then, when it descends in their courtyard, evil will be the morning for those who had warned (177)So, turn away from them for a while (178)And watch and they shall see (179) The Promise of Victory and the Command to turn away from Idolators Allah says, وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah: كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.)(58:21), and إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.)(40:51). وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ (And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, 'in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants.' وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ (And that Our hosts they verily would be the victors.) means, that they would ultimately prevail. فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ (So turn away from them for a while,) means, 'bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.' وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ (And watch them and they shall see!) means, 'watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning, فَسَوْفَ يُبْصِرُونَ (and they shall see!). Then Allah says: أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (Do they seek to hasten on Our torment?) meaning, 'they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.' فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ (Then, when it descends in their courtyard,) means, in their homes; فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, 'Muhammad by Allah! Muhammad and the army!' The Prophet ﷺ said: اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ (Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)" وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ - وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ (So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.

Glorified be your Lord, the Lord of Al-'Izzah! (He is free) from what they attribute unto Him (180)And Salam (peace!) be on the Messengers (181)And all the praises and thanks be to Allah, Lord of all that exists (182) Allah glorified Himself and states that He is far above what the lying wrongdoers say about Him; glorified and sanctified and exalted be He far above what they say. Allah says: سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ (Glorified be your Lord, the Lord of Al-'Izzah!) meaning, the Owner of might and power Whom none can resist. عَمَّا يَصِفُونَ ((He is free) from what they attribute unto Him!) means, from what these lying fabricators say. وَسَلَامٌ عَلَى الْمُرْسَلِينَ (And Salam be on the Messengers!) means, may the peace of Allah be upon them in this world and in the Hereafter, because what they say about their Lord is sound, correct and true. وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (And all the praises and thanks be to Allah, Lord of all that exists.) means, praise be to Him at the beginning and end of all things. Because Tasbih (glorification) implies a declaration of being free from all shortcomings, the two ideas appear together here and in many places in the Qur'an. Allah says: سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ - وَسَلَامٌ عَلَى الْمُرْسَلِينَ - وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (Glorified be your Lord, the Lord of Al-'Izzah! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists.) Sa'id bin Abi 'Arubah narrated that Qatadah said, "The Messenger of Allah ﷺ said: إِذَا سَلَّمْتُمْ عَلَيَّ، فَسَلِّمُوا عَلَى الْمُرْسَلِينَ، فَأَنَا رَسُولٌ مِنَ الْمُرْسَلِينَ (When you send Salam on me, send Salam on all the Messengers, for I am one of the Messengers.)" This was recorded by Ibn Jarir and Ibn Abi Hatim. Abu Muhammad Al-Baghawi recorded in his Tafsir that 'Ali, may Allah be pleased with him, said: "Whoever wants a greater measure of reward on the Day of Resurrection, let him say at the end of any gathering, سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ - وَسَلَامٌ عَلَى الْمُرْسَلِينَ - وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (Glorified be your Lord, the Lord of honor, glory and power! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists)." Other Hadiths concerning the expiation for any wrongs that may have occurred during a gathering prescribe saying the words: "Glory be to You, O Allah, and praise. There is no God except You; I seek your forgiveness and I repent to you. " I have written a chapter dealing exclusively with this topic. This is the end of the Tafsir of Surat As-Saffat. And Allah, may He be glorified and exalted, knows best.

Glorified be your Lord, the Lord of Al-'Izzah! (He is free) from what they attribute unto Him (180)And Salam (peace!) be on the Messengers (181)And all the praises and thanks be to Allah, Lord of all that exists (182) Allah glorified Himself and states that He is far above what the lying wrongdoers say about Him; glorified and sanctified and exalted be He far above what they say. Allah says: سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ (Glorified be your Lord, the Lord of Al-'Izzah!) meaning, the Owner of might and power Whom none can resist. عَمَّا يَصِفُونَ ((He is free) from what they attribute unto Him!) means, from what these lying fabricators say. وَسَلَامٌ عَلَى الْمُرْسَلِينَ (And Salam be on the Messengers!) means, may the peace of Allah be upon them in this world and in the Hereafter, because what they say about their Lord is sound, correct and true. وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (And all the praises and thanks be to Allah, Lord of all that exists.) means, praise be to Him at the beginning and end of all things. Because Tasbih (glorification) implies a declaration of being free from all shortcomings, the two ideas appear together here and in many places in the Qur'an. Allah says: سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ - وَسَلَامٌ عَلَى الْمُرْسَلِينَ - وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (Glorified be your Lord, the Lord of Al-'Izzah! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists.) Sa'id bin Abi 'Arubah narrated that Qatadah said, "The Messenger of Allah ﷺ said: إِذَا سَلَّمْتُمْ عَلَيَّ، فَسَلِّمُوا عَلَى الْمُرْسَلِينَ، فَأَنَا رَسُولٌ مِنَ الْمُرْسَلِينَ (When you send Salam on me, send Salam on all the Messengers, for I am one of the Messengers.)" This was recorded by Ibn Jarir and Ibn Abi Hatim. Abu Muhammad Al-Baghawi recorded in his Tafsir that 'Ali, may Allah be pleased with him, said: "Whoever wants a greater measure of reward on the Day of Resurrection, let him say at the end of any gathering, سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ - وَسَلَامٌ عَلَى الْمُرْسَلِينَ - وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (Glorified be your Lord, the Lord of honor, glory and power! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists)." Other Hadiths concerning the expiation for any wrongs that may have occurred during a gathering prescribe saying the words: "Glory be to You, O Allah, and praise. There is no God except You; I seek your forgiveness and I repent to you. " I have written a chapter dealing exclusively with this topic. This is the end of the Tafsir of Surat As-Saffat. And Allah, may He be glorified and exalted, knows best.

Glorified be your Lord, the Lord of Al-'Izzah! (He is free) from what they attribute unto Him (180)And Salam (peace!) be on the Messengers (181)And all the praises and thanks be to Allah, Lord of all that exists (182) Allah glorified Himself and states that He is far above what the lying wrongdoers say about Him; glorified and sanctified and exalted be He far above what they say. Allah says: سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ (Glorified be your Lord, the Lord of Al-'Izzah!) meaning, the Owner of might and power Whom none can resist. عَمَّا يَصِفُونَ ((He is free) from what they attribute unto Him!) means, from what these lying fabricators say. وَسَلَامٌ عَلَى الْمُرْسَلِينَ (And Salam be on the Messengers!) means, may the peace of Allah be upon them in this world and in the Hereafter, because what they say about their Lord is sound, correct and true. وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (And all the praises and thanks be to Allah, Lord of all that exists.) means, praise be to Him at the beginning and end of all things. Because Tasbih (glorification) implies a declaration of being free from all shortcomings, the two ideas appear together here and in many places in the Qur'an. Allah says: سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ - وَسَلَامٌ عَلَى الْمُرْسَلِينَ - وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (Glorified be your Lord, the Lord of Al-'Izzah! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists.) Sa'id bin Abi 'Arubah narrated that Qatadah said, "The Messenger of Allah ﷺ said: إِذَا سَلَّمْتُمْ عَلَيَّ، فَسَلِّمُوا عَلَى الْمُرْسَلِينَ، فَأَنَا رَسُولٌ مِنَ الْمُرْسَلِينَ (When you send Salam on me, send Salam on all the Messengers, for I am one of the Messengers.)" This was recorded by Ibn Jarir and Ibn Abi Hatim. Abu Muhammad Al-Baghawi recorded in his Tafsir that 'Ali, may Allah be pleased with him, said: "Whoever wants a greater measure of reward on the Day of Resurrection, let him say at the end of any gathering, سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ - وَسَلَامٌ عَلَى الْمُرْسَلِينَ - وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (Glorified be your Lord, the Lord of honor, glory and power! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists)." Other Hadiths concerning the expiation for any wrongs that may have occurred during a gathering prescribe saying the words: "Glory be to You, O Allah, and praise. There is no God except You; I seek your forgiveness and I repent to you. " I have written a chapter dealing exclusively with this topic. This is the end of the Tafsir of Surat As-Saffat. And Allah, may He be glorified and exalted, knows best.