Tafsir Ibn Kathir — Al-Hujurat 49:1 – Qaf 50:45

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ - يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ - إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ (1. O you who believe! Make not (a decision) in advance before Allah and His Messenger, and have Taqwa of Allah. Verily, Allah is Hearing, Knowing.)(2. O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.)(3. Verily, those who lower their voices in the presence of Allah's Messenger, they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.) The Prohibition of making a Decision in advance of Allah and His Messenger; ordering Respect towards the Prophet (ﷺ) In these Ayat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger ﷺ, which are respect, honor and esteem. Allah the Exalted and Most Honored said, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ (O you who believe! Make not (a decision) in advance before Allah and His Messenger,) meaning, do not rush in making decisions before him, rather, follow his lead in all matters. 'Ali bin Abi Talhah reported that Ibn 'Abbas, may Allah be pleased with him, commented; لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ (Make not (a decision) in advance before Allah and His Messenger,) "Do not say anything that contradicts the Qur'an and Sunnah." Qatadah commented, "We were told that some people used to say, 'Revelation should be sent down about such and such matters,' and, 'such and such practices should be rendered allowed.' Allah the Exalted disliked this attitude." Allah said, وَاتَّقُوا اللَّهَ (and have Taqwa of Allah.) meaning, 'in what He has ordered you;' إِنَّ اللَّهَ سَمِيعٌ (Verily, Allah is Hearing,) 'your statements,' عَلِيمٌ (Knowing.) 'your intentions.' Allah said, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ (O you who believe! Raise not your voices above the voice of the Prophet,) This contains another kind of favorable behavior. Allah the Exalted is teaching the believers that they should not raise their voices above the voice of the Prophet ﷺ. It was stated that this Ayah was revealed about Abu Bakr and 'Umar. Al-Bukhari recorded that Ibn Abi Mulaykah said, "The two righteous ones, Abu Bakr and 'Umar, almost earned destruction when they raised their voices before the Prophet ﷺ who was receiving the delegation of Bani Tamim. One of them recommended Al-Aqra' bin Habis the member of the Banu Mujashi' while the other recommended another man. Nafi' (a subnarrator) said: "I don't remember his name." Abu Bakr said to 'Umar, 'You only wanted to contradict me,' while 'Umar said, 'I did not intend to contradict you.' Their voices then became loud, thereupon Allah the Exalted sent down this Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ (O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.)" Abdullah bin Az-Zubayr said, "After that, 'Umar's voice was so low that the Messenger of Allah ﷺ had to ask him to repeat what he said so that he could understand what he was saying to him." 'Abdullah bin Az-Zubayr did not mention the same regarding his father, Abu Bakr, may Allah be pleased with him. Muslim did not collect this Hadith. In another narration collected by Al-Bukhari, he said that a delegation from the tribe of Banu Tamim came to the Prophet ﷺ and that Abu Bakr recommended Al-Qa'qa' bin Ma'bad to be appointed as their leader, while 'Umar recommended Al-Aqra' bin Habis. Muslim did not collect this narration. Al-Bukhari recorded that Anas bin Malik said, "The Prophet ﷺ missed Thabit bin Qays and a man said, 'O Allah's Messenger! I will find out about his news.' That man went to Thabit and found him sitting at home with his head lowered and asked him, 'What is the matter?' Thabit said, 'An evil matter!' And he said that he used to raise his voice above the voice of the Prophet ﷺ. He feared that his good deeds would be useless and he would be among the people of the Fire. The man went back to the Prophet ﷺ and conveyed Thabit's statement and returned to Thabit with a wonderfully good news. The Prophet ﷺ said, اذْهَبْ إِلَيْهِ فَقُلْ لَهُ: إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وَلَكِنَّكَ مِنْ أَهْلِ الْجَنَّةِ (Go back to him and tell him this news; you are not among the people of the Fire. Rather, you are among the dwellers of Paradise.)" Al-Bukhari collected this Hadith with this wording. Imam Ahmad recorded that Anas bin Malik said, "When this Ayah was revealed, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ (O you who believe! Raise not your voices above the voice of the Prophet), until, وَأَنْتُمْ لَا تَشْعُرُونَ (while you perceive not), Thabit bin Qays bin Ash-Shammas, whose voice was loud, said, 'I was the one who raised his voice above the voice of Allah's Messenger ﷺ. I am among the dwellers of the Fire. My good deeds have been done in vain.' He remained in his house feeling distressed, and the Messenger of Allah ﷺ noticed his absence. So some men went to Thabit and said to him, 'The Prophet ﷺ noticed your absence. What is the matter with you?' Thabit said, 'I used to raise my voice above the voice of the Prophet ﷺ and speak loudly in front of him. My deeds have been rendered useless and I am among the people of the Fire.' They went to the Prophet ﷺ and told him what Thabit said and the Prophet ﷺ said, لَا، بَلْ هُوَ مِنْ أَهْلِ الْجَنَّةِ (Nay, he is among the dwellers of Paradise.)" Anas commented, "We used to see Thabit walk among us knowing that he was (to be) among the dwellers of Paradise. During the battle of Yamamah, our forces suffered retreat. Suddenly, Thabit bin Qays bin Shammas came, having put on his Hanut and shrouds, and said, 'The worst habit is the one you acquire from your enemy and do not set a bad example for your companions.' And he went on fighting until he was martyred, may Allah be pleased with him." Allah then prohibited speaking to the Prophet ﷺ in a loud voice, just as one speaks loudly to another in a way that offends him. Instead, they were required to speak to him in terms of respect, honor and calmness. This is why Allah the Exalted and Most Honored said, وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ (nor speak aloud to him in talk as you speak aloud to one another,) just as He said in another Ayah, لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا ۚ (Make not the calling of the Messenger among you as your calling one of another.)(24:63) Allah's statement, أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ (lest your deeds should be thwarted while you perceive not.) means, 'We ordered you to refrain from raising your voices to the Prophet ﷺ, so that he will not get angry with you, because in doing so, you will also anger Allah.' The good deeds of he who caused the Prophet's anger will become useless without him even knowing. In the Sahih, there is a Hadith that states, إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَىٰ لَا يُلْقِي لَهَا بَالًا، يُكْتَبُ لَهُ بِهَا الْجَنَّةُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَىٰ لَا يُلْقِي لَهَا بَالًا، يَهْوِي بِهَا فِي النَّارِ أَبْعَدَ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ (Verily, a man might utter a word that pleases Allah the Exalted, even though he does not recognize the significance of his word, and on its account Paradise is written for him. Verily, a man might utter a word carelessly that angers Allah the Exalted, and on its account, he is cast in the Fire farther than the distance between the heavens and earth.) Allah then ordains lowering one's voice before the Messenger and encourages, directs and recommends this better behavior. إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ (Verily, those who lower their voices in the presence of Allah's Messenger, they are the ones whose hearts Allah has tested for Taqwa.) whose hearts have been purified by Allah and made as a residence and dwelling for the Taqwa, لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ (For them is forgiveness and a great reward.) Imam Ahmad recorded in the Book of Az-Zuhd that Mujahid said, "Someone wrote to 'Umar, 'O Leader of the faithful! Who is better, a man who does not feel the desire to commit a sin and does not commit it, or a man who feels desire to commit a sin, but does not commit it?' 'Umar replied, 'He who feels desire to commit a sin, but does not commit it, أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ (they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.)'"

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ - يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ - إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ (1. O you who believe! Make not (a decision) in advance before Allah and His Messenger, and have Taqwa of Allah. Verily, Allah is Hearing, Knowing.)(2. O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.)(3. Verily, those who lower their voices in the presence of Allah's Messenger, they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.) The Prohibition of making a Decision in advance of Allah and His Messenger; ordering Respect towards the Prophet (ﷺ) In these Ayat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger ﷺ, which are respect, honor and esteem. Allah the Exalted and Most Honored said, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ (O you who believe! Make not (a decision) in advance before Allah and His Messenger,) meaning, do not rush in making decisions before him, rather, follow his lead in all matters. 'Ali bin Abi Talhah reported that Ibn 'Abbas, may Allah be pleased with him, commented; لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ (Make not (a decision) in advance before Allah and His Messenger,) "Do not say anything that contradicts the Qur'an and Sunnah." Qatadah commented, "We were told that some people used to say, 'Revelation should be sent down about such and such matters,' and, 'such and such practices should be rendered allowed.' Allah the Exalted disliked this attitude." Allah said, وَاتَّقُوا اللَّهَ (and have Taqwa of Allah.) meaning, 'in what He has ordered you;' إِنَّ اللَّهَ سَمِيعٌ (Verily, Allah is Hearing,) 'your statements,' عَلِيمٌ (Knowing.) 'your intentions.' Allah said, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ (O you who believe! Raise not your voices above the voice of the Prophet,) This contains another kind of favorable behavior. Allah the Exalted is teaching the believers that they should not raise their voices above the voice of the Prophet ﷺ. It was stated that this Ayah was revealed about Abu Bakr and 'Umar. Al-Bukhari recorded that Ibn Abi Mulaykah said, "The two righteous ones, Abu Bakr and 'Umar, almost earned destruction when they raised their voices before the Prophet ﷺ who was receiving the delegation of Bani Tamim. One of them recommended Al-Aqra' bin Habis the member of the Banu Mujashi' while the other recommended another man. Nafi' (a subnarrator) said: "I don't remember his name." Abu Bakr said to 'Umar, 'You only wanted to contradict me,' while 'Umar said, 'I did not intend to contradict you.' Their voices then became loud, thereupon Allah the Exalted sent down this Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ (O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.)" Abdullah bin Az-Zubayr said, "After that, 'Umar's voice was so low that the Messenger of Allah ﷺ had to ask him to repeat what he said so that he could understand what he was saying to him." 'Abdullah bin Az-Zubayr did not mention the same regarding his father, Abu Bakr, may Allah be pleased with him. Muslim did not collect this Hadith. In another narration collected by Al-Bukhari, he said that a delegation from the tribe of Banu Tamim came to the Prophet ﷺ and that Abu Bakr recommended Al-Qa'qa' bin Ma'bad to be appointed as their leader, while 'Umar recommended Al-Aqra' bin Habis. Muslim did not collect this narration. Al-Bukhari recorded that Anas bin Malik said, "The Prophet ﷺ missed Thabit bin Qays and a man said, 'O Allah's Messenger! I will find out about his news.' That man went to Thabit and found him sitting at home with his head lowered and asked him, 'What is the matter?' Thabit said, 'An evil matter!' And he said that he used to raise his voice above the voice of the Prophet ﷺ. He feared that his good deeds would be useless and he would be among the people of the Fire. The man went back to the Prophet ﷺ and conveyed Thabit's statement and returned to Thabit with a wonderfully good news. The Prophet ﷺ said, اذْهَبْ إِلَيْهِ فَقُلْ لَهُ: إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وَلَكِنَّكَ مِنْ أَهْلِ الْجَنَّةِ (Go back to him and tell him this news; you are not among the people of the Fire. Rather, you are among the dwellers of Paradise.)" Al-Bukhari collected this Hadith with this wording. Imam Ahmad recorded that Anas bin Malik said, "When this Ayah was revealed, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ (O you who believe! Raise not your voices above the voice of the Prophet), until, وَأَنْتُمْ لَا تَشْعُرُونَ (while you perceive not), Thabit bin Qays bin Ash-Shammas, whose voice was loud, said, 'I was the one who raised his voice above the voice of Allah's Messenger ﷺ. I am among the dwellers of the Fire. My good deeds have been done in vain.' He remained in his house feeling distressed, and the Messenger of Allah ﷺ noticed his absence. So some men went to Thabit and said to him, 'The Prophet ﷺ noticed your absence. What is the matter with you?' Thabit said, 'I used to raise my voice above the voice of the Prophet ﷺ and speak loudly in front of him. My deeds have been rendered useless and I am among the people of the Fire.' They went to the Prophet ﷺ and told him what Thabit said and the Prophet ﷺ said, لَا، بَلْ هُوَ مِنْ أَهْلِ الْجَنَّةِ (Nay, he is among the dwellers of Paradise.)" Anas commented, "We used to see Thabit walk among us knowing that he was (to be) among the dwellers of Paradise. During the battle of Yamamah, our forces suffered retreat. Suddenly, Thabit bin Qays bin Shammas came, having put on his Hanut and shrouds, and said, 'The worst habit is the one you acquire from your enemy and do not set a bad example for your companions.' And he went on fighting until he was martyred, may Allah be pleased with him." Allah then prohibited speaking to the Prophet ﷺ in a loud voice, just as one speaks loudly to another in a way that offends him. Instead, they were required to speak to him in terms of respect, honor and calmness. This is why Allah the Exalted and Most Honored said, وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ (nor speak aloud to him in talk as you speak aloud to one another,) just as He said in another Ayah, لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا ۚ (Make not the calling of the Messenger among you as your calling one of another.)(24:63) Allah's statement, أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ (lest your deeds should be thwarted while you perceive not.) means, 'We ordered you to refrain from raising your voices to the Prophet ﷺ, so that he will not get angry with you, because in doing so, you will also anger Allah.' The good deeds of he who caused the Prophet's anger will become useless without him even knowing. In the Sahih, there is a Hadith that states, إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَىٰ لَا يُلْقِي لَهَا بَالًا، يُكْتَبُ لَهُ بِهَا الْجَنَّةُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَىٰ لَا يُلْقِي لَهَا بَالًا، يَهْوِي بِهَا فِي النَّارِ أَبْعَدَ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ (Verily, a man might utter a word that pleases Allah the Exalted, even though he does not recognize the significance of his word, and on its account Paradise is written for him. Verily, a man might utter a word carelessly that angers Allah the Exalted, and on its account, he is cast in the Fire farther than the distance between the heavens and earth.) Allah then ordains lowering one's voice before the Messenger and encourages, directs and recommends this better behavior. إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ (Verily, those who lower their voices in the presence of Allah's Messenger, they are the ones whose hearts Allah has tested for Taqwa.) whose hearts have been purified by Allah and made as a residence and dwelling for the Taqwa, لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ (For them is forgiveness and a great reward.) Imam Ahmad recorded in the Book of Az-Zuhd that Mujahid said, "Someone wrote to 'Umar, 'O Leader of the faithful! Who is better, a man who does not feel the desire to commit a sin and does not commit it, or a man who feels desire to commit a sin, but does not commit it?' 'Umar replied, 'He who feels desire to commit a sin, but does not commit it, أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ (they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.)'"

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ - يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ - إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ (1. O you who believe! Make not (a decision) in advance before Allah and His Messenger, and have Taqwa of Allah. Verily, Allah is Hearing, Knowing.)(2. O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.)(3. Verily, those who lower their voices in the presence of Allah's Messenger, they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.) The Prohibition of making a Decision in advance of Allah and His Messenger; ordering Respect towards the Prophet (ﷺ) In these Ayat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger ﷺ, which are respect, honor and esteem. Allah the Exalted and Most Honored said, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ (O you who believe! Make not (a decision) in advance before Allah and His Messenger,) meaning, do not rush in making decisions before him, rather, follow his lead in all matters. 'Ali bin Abi Talhah reported that Ibn 'Abbas, may Allah be pleased with him, commented; لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ (Make not (a decision) in advance before Allah and His Messenger,) "Do not say anything that contradicts the Qur'an and Sunnah." Qatadah commented, "We were told that some people used to say, 'Revelation should be sent down about such and such matters,' and, 'such and such practices should be rendered allowed.' Allah the Exalted disliked this attitude." Allah said, وَاتَّقُوا اللَّهَ (and have Taqwa of Allah.) meaning, 'in what He has ordered you;' إِنَّ اللَّهَ سَمِيعٌ (Verily, Allah is Hearing,) 'your statements,' عَلِيمٌ (Knowing.) 'your intentions.' Allah said, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ (O you who believe! Raise not your voices above the voice of the Prophet,) This contains another kind of favorable behavior. Allah the Exalted is teaching the believers that they should not raise their voices above the voice of the Prophet ﷺ. It was stated that this Ayah was revealed about Abu Bakr and 'Umar. Al-Bukhari recorded that Ibn Abi Mulaykah said, "The two righteous ones, Abu Bakr and 'Umar, almost earned destruction when they raised their voices before the Prophet ﷺ who was receiving the delegation of Bani Tamim. One of them recommended Al-Aqra' bin Habis the member of the Banu Mujashi' while the other recommended another man. Nafi' (a subnarrator) said: "I don't remember his name." Abu Bakr said to 'Umar, 'You only wanted to contradict me,' while 'Umar said, 'I did not intend to contradict you.' Their voices then became loud, thereupon Allah the Exalted sent down this Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ (O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.)" Abdullah bin Az-Zubayr said, "After that, 'Umar's voice was so low that the Messenger of Allah ﷺ had to ask him to repeat what he said so that he could understand what he was saying to him." 'Abdullah bin Az-Zubayr did not mention the same regarding his father, Abu Bakr, may Allah be pleased with him. Muslim did not collect this Hadith. In another narration collected by Al-Bukhari, he said that a delegation from the tribe of Banu Tamim came to the Prophet ﷺ and that Abu Bakr recommended Al-Qa'qa' bin Ma'bad to be appointed as their leader, while 'Umar recommended Al-Aqra' bin Habis. Muslim did not collect this narration. Al-Bukhari recorded that Anas bin Malik said, "The Prophet ﷺ missed Thabit bin Qays and a man said, 'O Allah's Messenger! I will find out about his news.' That man went to Thabit and found him sitting at home with his head lowered and asked him, 'What is the matter?' Thabit said, 'An evil matter!' And he said that he used to raise his voice above the voice of the Prophet ﷺ. He feared that his good deeds would be useless and he would be among the people of the Fire. The man went back to the Prophet ﷺ and conveyed Thabit's statement and returned to Thabit with a wonderfully good news. The Prophet ﷺ said, اذْهَبْ إِلَيْهِ فَقُلْ لَهُ: إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وَلَكِنَّكَ مِنْ أَهْلِ الْجَنَّةِ (Go back to him and tell him this news; you are not among the people of the Fire. Rather, you are among the dwellers of Paradise.)" Al-Bukhari collected this Hadith with this wording. Imam Ahmad recorded that Anas bin Malik said, "When this Ayah was revealed, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ (O you who believe! Raise not your voices above the voice of the Prophet), until, وَأَنْتُمْ لَا تَشْعُرُونَ (while you perceive not), Thabit bin Qays bin Ash-Shammas, whose voice was loud, said, 'I was the one who raised his voice above the voice of Allah's Messenger ﷺ. I am among the dwellers of the Fire. My good deeds have been done in vain.' He remained in his house feeling distressed, and the Messenger of Allah ﷺ noticed his absence. So some men went to Thabit and said to him, 'The Prophet ﷺ noticed your absence. What is the matter with you?' Thabit said, 'I used to raise my voice above the voice of the Prophet ﷺ and speak loudly in front of him. My deeds have been rendered useless and I am among the people of the Fire.' They went to the Prophet ﷺ and told him what Thabit said and the Prophet ﷺ said, لَا، بَلْ هُوَ مِنْ أَهْلِ الْجَنَّةِ (Nay, he is among the dwellers of Paradise.)" Anas commented, "We used to see Thabit walk among us knowing that he was (to be) among the dwellers of Paradise. During the battle of Yamamah, our forces suffered retreat. Suddenly, Thabit bin Qays bin Shammas came, having put on his Hanut and shrouds, and said, 'The worst habit is the one you acquire from your enemy and do not set a bad example for your companions.' And he went on fighting until he was martyred, may Allah be pleased with him." Allah then prohibited speaking to the Prophet ﷺ in a loud voice, just as one speaks loudly to another in a way that offends him. Instead, they were required to speak to him in terms of respect, honor and calmness. This is why Allah the Exalted and Most Honored said, وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ (nor speak aloud to him in talk as you speak aloud to one another,) just as He said in another Ayah, لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا ۚ (Make not the calling of the Messenger among you as your calling one of another.)(24:63) Allah's statement, أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ (lest your deeds should be thwarted while you perceive not.) means, 'We ordered you to refrain from raising your voices to the Prophet ﷺ, so that he will not get angry with you, because in doing so, you will also anger Allah.' The good deeds of he who caused the Prophet's anger will become useless without him even knowing. In the Sahih, there is a Hadith that states, إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَىٰ لَا يُلْقِي لَهَا بَالًا، يُكْتَبُ لَهُ بِهَا الْجَنَّةُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَىٰ لَا يُلْقِي لَهَا بَالًا، يَهْوِي بِهَا فِي النَّارِ أَبْعَدَ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ (Verily, a man might utter a word that pleases Allah the Exalted, even though he does not recognize the significance of his word, and on its account Paradise is written for him. Verily, a man might utter a word carelessly that angers Allah the Exalted, and on its account, he is cast in the Fire farther than the distance between the heavens and earth.) Allah then ordains lowering one's voice before the Messenger and encourages, directs and recommends this better behavior. إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ (Verily, those who lower their voices in the presence of Allah's Messenger, they are the ones whose hearts Allah has tested for Taqwa.) whose hearts have been purified by Allah and made as a residence and dwelling for the Taqwa, لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ (For them is forgiveness and a great reward.) Imam Ahmad recorded in the Book of Az-Zuhd that Mujahid said, "Someone wrote to 'Umar, 'O Leader of the faithful! Who is better, a man who does not feel the desire to commit a sin and does not commit it, or a man who feels desire to commit a sin, but does not commit it?' 'Umar replied, 'He who feels desire to commit a sin, but does not commit it, أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ (they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.)'"

Verily, those who call you from behind the dwellings, most of them have no sense (4)And if they had patience till you could come out to them, it would have been better for them. And Allah is Forgiving, Most Merciful (5) Admonishing Those Who call the Prophet (ٰٰٰﷺ) from behind Dwellings Allah the Exalted and Most Blessed admonished those, such as the uncivilized bedouins, who used to call to the Prophet ﷺ from behind the dwellings which belong to his wives, أَكْثَرُهُمْ لَا يَعْقِلُونَ (most of them have no sense.) Allah the Exalted and Most Honored then ordains the better behavior in this regard, وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّىٰ تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَهُمْ ۚ (And if they had patience till you could come out to them, it would have been better for them.) it would have earned them the better benefit of this life and the Hereafter. Allah, Worthy of all praise, then encourages them to turn to Him in repentance. وَاللَّهُ غَفُورٌ رَحِيمٌ (And Allah is Forgiving, Most Merciful.) It was reported that this Ayah was revealed about Al-Aqra' bin Habis At-Tamimi, may Allah be pleased with him, according to more than one source. Imam Ahmad recorded that Al-Aqra' bin Habis said that he called the Messenger of Allah ﷺ from behind his dwellings, saying, "O Muhammad! O Muhammad!" "O Allah's Messenger!" according to another narration, but the Messenger ﷺ did not answer him, Al-Aqra' said, "O Allah's Messenger.My praise (of others) is worthwhile and my admonishment (of others) is degrading." The Prophet ﷺ replied, ذَاكَ اللّٰه عزَّ وَجَلَّ (It is Allah the Exalted (Who is worthy of this description).) يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ - وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ ۚ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ ۚ أُولَٰئِكَ هُمُ الرَّاشِدُونَ - فَضْلًا مِّنَ اللَّهِ وَنِعْمَةً ۚ وَاللَّهُ عَلِيمٌ حَكِيمٌ (6. O you who believe! If a Fasiq comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done). (7.And know that among you there is the Messenger of Allah. If he were to obey you in much of the matter, you would surely be in trouble. But Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, Fusuq and Isyan hateful to you. such are they who are the rightly guided). (8.(This is) a grace from Allah and His favor. And Allah is All-Knowing, All-Wise.) Investigating the Reliability of the News conveyed by Wicked People Allah the Exalted ordered investigating the news that sinners and the wicked bring, to make sure of its authenticity. Otherwise, if the sinner's word is taken for granted and a decision is based on it, regardless of whether the information is true or not, the authorities will be taking the lead of the sinners. Allah the Exalted and Most Honored forbade taking the path of the corrupted and sinners. This is why groups of the scholars of Hadith refuse to accept narrations from narrators whose reliability is unknown, for they might be from among the wicked people, in reality. The Prophet's Decision is Better Allah said, وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ ۚ (7. And know that among you there is the Messenger of Allah.) 'know that among you is the Messenger of Allah ﷺ. Therefore, honor and respect him, be polite with him and obey his orders. For he is more knowledgeable about what benefits you and is more concerned with you than you yourselves are. His opinions in such matters are more complete than your own.' Allah the Exalted and Most Blessed said in another Ayah, النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ۖ (The Prophet is closer to the believers than themselves)(33:6). Then He clarifies that they fall short in overseeing their own benefit; لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ (If he were to obey you in much of the matter, you would surely be in trouble.) 'if he obeys all of your opinions and desires, you will earn trouble and hardship.' Allah the Exalted and Most Honored said, وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ (And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.)(23:71) Allah's statement, وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ (But Allah has endeared the faith to you and has beautified it in your hearts,) 'made faith dear to your souls and beautified it in your hearts.' Allah said, وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ (and has made disbelief, Fusuq and 'Isyan hateful to you.) 'He has made disbelief, sins, whether major or minor, and 'Isyan – all types of sins, hateful to you.' This statement transfers us from one level to a better level, to perfect Allah's bounty. Allah's statement next, أُولَٰئِكَ هُمُ الرَّاشِدُونَ (Such are they who are the rightly guided.) those who have these qualities are the rightly guided ones whom Allah has granted guidance and correctness. Imam Ahmad recorded that Abu Rifa'ah Az-Zuraqi said that his father said, "During the battle of Uhud, when the idolators retreated, the Messenger of Allah ﷺ said, اسْتَوُوا حَتّٰى أُثْنِيَ عَلَىٰ رَبِّي عَزَّ وَجَلَّ (Stay in straight lines so that I praise my Lord, the Exalted and Most Honored.) They stood behind him in lines and he ﷺ said, اللّٰهُمَّ لَكَ الْحَمْدُ كُلُّهُ، اللّٰهُمَّ لَا قَابِضَ لِمَا بَسَطْتَ وَلَا بَاسِطَ لِمَا قَبَضْتَ، وَلَا هَادِيَ لِمَنْ أَضْلَلْتَ، وَلَا مُضِلَّ لِمَنْ هَدَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُقَرِّبَ لِمَا بَاعَدْتَ، وَلَا مُبَاعِدَ لِمَا قَرَّبْتَ. اللّٰهُمَّ ابْسُطْ عَلَيْنَا مِنْ بَرَكَاتِكَ وَرَحْمَتِكَ وَفَضْلِكَ وَرِزْقِكَ، اللّٰهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ الْمُقِيمَ الَّذِي لَا يَحُولُ وَلَا يَزُولُ. اللّٰهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ يَوْمَ الْعَيْلَةِ وَالْأَمْنَ يَوْمَ الْخَوْفِ. اللّٰهُمَّ إِنِّي عَائِذٌ بِكَ مِنْ شَرِّ مَا أَعْطَيْتَنَا وَمِنْ شَرِّ مَا مَنَعْتَنَا. اللّٰهُمَّ حَبِّبْ إِلَيْنَا الْإيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ وَاجْعَلْنَا مِنَ الرَّاشِدِينَ. اللّٰهُمَّ تَوَفَّنَا مُسْلِمِينَ وَأَحْيِنَا مُسْلِمِينَ وَأَلْحِقْنَا بِالصَّالِحِينَ غَيْرَ خَزَايَا وَلَا مَفْتُونِينَ، اللّٰهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ يُكَذِّبُونَ رُسُلَكَ وَيَصُدُّونَ عَنْ سَبِيلِكَ وَاجْعَلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ، اللّٰهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ أُوتُوا الْكِتَابَ إِلٰهَ الْحَقِّ (O Allah! Your is the praise. O Allah! There is none who can withhold what You send, or send what You withhold, or guide whom You send astray, or misguide whomever You guide, or give what You deprive, or deprive whom You give, or draw closer whom You cast or cast whom You draw closer. O Allah! Bestow on us from Your blessings, mercy, grace and provisions. O Allah! I ask You for the eternal delight that never ends or fades away. O Allah! I ask You for provisions on the Day of deprivation and safety on the Day of fear. O Allah! I seek refuge with You from the evil repercussions of what You have given us and from the evil of what You have deprived us of. O Allah! Make faith dear to us and beatify it in our hearts and make disbelief, Fusuq and 'Isyan hateful to us, and make us among the rightly guided. O Allah! Allow us to die as Muslims, live as Muslims and join us with the ranks of the righteous ones, without tasting humiliation or turmoil. O Allah! Fight the disbelievers who deny Your Messengers and hinder others from Your path; send on them Your torment and punishment. O Allah! Fight the disbelievers who were given the Scriptures, the True God.)" An-Nasa'i collected this Hadith in 'Amal Al-Yawm wal-Laylah. Allah said, فَضْلًا مِنَ اللَّهِ وَنِعْمَةً ۚ (This is) a grace from Allah and His favor.) meaning, this favor that He has bestowed on you is a favor and a bounty from Him to you, وَاللَّهُ عَلِيمٌ حَكِيمٌ (And Allah is All-Knowing, All-Wise.) All-Knower in those who deserve guidance and those who deserve misguidance, All-Wise in His statements, actions, legislation and the destiny He appoints.

Verily, those who call you from behind the dwellings, most of them have no sense (4)And if they had patience till you could come out to them, it would have been better for them. And Allah is Forgiving, Most Merciful (5) Admonishing Those Who call the Prophet (ٰٰٰﷺ) from behind Dwellings Allah the Exalted and Most Blessed admonished those, such as the uncivilized bedouins, who used to call to the Prophet ﷺ from behind the dwellings which belong to his wives, أَكْثَرُهُمْ لَا يَعْقِلُونَ (most of them have no sense.) Allah the Exalted and Most Honored then ordains the better behavior in this regard, وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّىٰ تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَهُمْ ۚ (And if they had patience till you could come out to them, it would have been better for them.) it would have earned them the better benefit of this life and the Hereafter. Allah, Worthy of all praise, then encourages them to turn to Him in repentance. وَاللَّهُ غَفُورٌ رَحِيمٌ (And Allah is Forgiving, Most Merciful.) It was reported that this Ayah was revealed about Al-Aqra' bin Habis At-Tamimi, may Allah be pleased with him, according to more than one source. Imam Ahmad recorded that Al-Aqra' bin Habis said that he called the Messenger of Allah ﷺ from behind his dwellings, saying, "O Muhammad! O Muhammad!" "O Allah's Messenger!" according to another narration, but the Messenger ﷺ did not answer him, Al-Aqra' said, "O Allah's Messenger.My praise (of others) is worthwhile and my admonishment (of others) is degrading." The Prophet ﷺ replied, ذَاكَ اللّٰه عزَّ وَجَلَّ (It is Allah the Exalted (Who is worthy of this description).) يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ - وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ ۚ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ ۚ أُولَٰئِكَ هُمُ الرَّاشِدُونَ - فَضْلًا مِّنَ اللَّهِ وَنِعْمَةً ۚ وَاللَّهُ عَلِيمٌ حَكِيمٌ (6. O you who believe! If a Fasiq comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done). (7.And know that among you there is the Messenger of Allah. If he were to obey you in much of the matter, you would surely be in trouble. But Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, Fusuq and Isyan hateful to you. such are they who are the rightly guided). (8.(This is) a grace from Allah and His favor. And Allah is All-Knowing, All-Wise.) Investigating the Reliability of the News conveyed by Wicked People Allah the Exalted ordered investigating the news that sinners and the wicked bring, to make sure of its authenticity. Otherwise, if the sinner's word is taken for granted and a decision is based on it, regardless of whether the information is true or not, the authorities will be taking the lead of the sinners. Allah the Exalted and Most Honored forbade taking the path of the corrupted and sinners. This is why groups of the scholars of Hadith refuse to accept narrations from narrators whose reliability is unknown, for they might be from among the wicked people, in reality. The Prophet's Decision is Better Allah said, وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ ۚ (7. And know that among you there is the Messenger of Allah.) 'know that among you is the Messenger of Allah ﷺ. Therefore, honor and respect him, be polite with him and obey his orders. For he is more knowledgeable about what benefits you and is more concerned with you than you yourselves are. His opinions in such matters are more complete than your own.' Allah the Exalted and Most Blessed said in another Ayah, النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ۖ (The Prophet is closer to the believers than themselves)(33:6). Then He clarifies that they fall short in overseeing their own benefit; لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ (If he were to obey you in much of the matter, you would surely be in trouble.) 'if he obeys all of your opinions and desires, you will earn trouble and hardship.' Allah the Exalted and Most Honored said, وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ (And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.)(23:71) Allah's statement, وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ (But Allah has endeared the faith to you and has beautified it in your hearts,) 'made faith dear to your souls and beautified it in your hearts.' Allah said, وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ (and has made disbelief, Fusuq and 'Isyan hateful to you.) 'He has made disbelief, sins, whether major or minor, and 'Isyan – all types of sins, hateful to you.' This statement transfers us from one level to a better level, to perfect Allah's bounty. Allah's statement next, أُولَٰئِكَ هُمُ الرَّاشِدُونَ (Such are they who are the rightly guided.) those who have these qualities are the rightly guided ones whom Allah has granted guidance and correctness. Imam Ahmad recorded that Abu Rifa'ah Az-Zuraqi said that his father said, "During the battle of Uhud, when the idolators retreated, the Messenger of Allah ﷺ said, اسْتَوُوا حَتّٰى أُثْنِيَ عَلَىٰ رَبِّي عَزَّ وَجَلَّ (Stay in straight lines so that I praise my Lord, the Exalted and Most Honored.) They stood behind him in lines and he ﷺ said, اللّٰهُمَّ لَكَ الْحَمْدُ كُلُّهُ، اللّٰهُمَّ لَا قَابِضَ لِمَا بَسَطْتَ وَلَا بَاسِطَ لِمَا قَبَضْتَ، وَلَا هَادِيَ لِمَنْ أَضْلَلْتَ، وَلَا مُضِلَّ لِمَنْ هَدَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُقَرِّبَ لِمَا بَاعَدْتَ، وَلَا مُبَاعِدَ لِمَا قَرَّبْتَ. اللّٰهُمَّ ابْسُطْ عَلَيْنَا مِنْ بَرَكَاتِكَ وَرَحْمَتِكَ وَفَضْلِكَ وَرِزْقِكَ، اللّٰهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ الْمُقِيمَ الَّذِي لَا يَحُولُ وَلَا يَزُولُ. اللّٰهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ يَوْمَ الْعَيْلَةِ وَالْأَمْنَ يَوْمَ الْخَوْفِ. اللّٰهُمَّ إِنِّي عَائِذٌ بِكَ مِنْ شَرِّ مَا أَعْطَيْتَنَا وَمِنْ شَرِّ مَا مَنَعْتَنَا. اللّٰهُمَّ حَبِّبْ إِلَيْنَا الْإيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ وَاجْعَلْنَا مِنَ الرَّاشِدِينَ. اللّٰهُمَّ تَوَفَّنَا مُسْلِمِينَ وَأَحْيِنَا مُسْلِمِينَ وَأَلْحِقْنَا بِالصَّالِحِينَ غَيْرَ خَزَايَا وَلَا مَفْتُونِينَ، اللّٰهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ يُكَذِّبُونَ رُسُلَكَ وَيَصُدُّونَ عَنْ سَبِيلِكَ وَاجْعَلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ، اللّٰهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ أُوتُوا الْكِتَابَ إِلٰهَ الْحَقِّ (O Allah! Your is the praise. O Allah! There is none who can withhold what You send, or send what You withhold, or guide whom You send astray, or misguide whomever You guide, or give what You deprive, or deprive whom You give, or draw closer whom You cast or cast whom You draw closer. O Allah! Bestow on us from Your blessings, mercy, grace and provisions. O Allah! I ask You for the eternal delight that never ends or fades away. O Allah! I ask You for provisions on the Day of deprivation and safety on the Day of fear. O Allah! I seek refuge with You from the evil repercussions of what You have given us and from the evil of what You have deprived us of. O Allah! Make faith dear to us and beatify it in our hearts and make disbelief, Fusuq and 'Isyan hateful to us, and make us among the rightly guided. O Allah! Allow us to die as Muslims, live as Muslims and join us with the ranks of the righteous ones, without tasting humiliation or turmoil. O Allah! Fight the disbelievers who deny Your Messengers and hinder others from Your path; send on them Your torment and punishment. O Allah! Fight the disbelievers who were given the Scriptures, the True God.)" An-Nasa'i collected this Hadith in 'Amal Al-Yawm wal-Laylah. Allah said, فَضْلًا مِنَ اللَّهِ وَنِعْمَةً ۚ (This is) a grace from Allah and His favor.) meaning, this favor that He has bestowed on you is a favor and a bounty from Him to you, وَاللَّهُ عَلِيمٌ حَكِيمٌ (And Allah is All-Knowing, All-Wise.) All-Knower in those who deserve guidance and those who deserve misguidance, All-Wise in His statements, actions, legislation and the destiny He appoints.

Verily, those who call you from behind the dwellings, most of them have no sense (4)And if they had patience till you could come out to them, it would have been better for them. And Allah is Forgiving, Most Merciful (5) Admonishing Those Who call the Prophet (ٰٰٰﷺ) from behind Dwellings Allah the Exalted and Most Blessed admonished those, such as the uncivilized bedouins, who used to call to the Prophet ﷺ from behind the dwellings which belong to his wives, أَكْثَرُهُمْ لَا يَعْقِلُونَ (most of them have no sense.) Allah the Exalted and Most Honored then ordains the better behavior in this regard, وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّىٰ تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَهُمْ ۚ (And if they had patience till you could come out to them, it would have been better for them.) it would have earned them the better benefit of this life and the Hereafter. Allah, Worthy of all praise, then encourages them to turn to Him in repentance. وَاللَّهُ غَفُورٌ رَحِيمٌ (And Allah is Forgiving, Most Merciful.) It was reported that this Ayah was revealed about Al-Aqra' bin Habis At-Tamimi, may Allah be pleased with him, according to more than one source. Imam Ahmad recorded that Al-Aqra' bin Habis said that he called the Messenger of Allah ﷺ from behind his dwellings, saying, "O Muhammad! O Muhammad!" "O Allah's Messenger!" according to another narration, but the Messenger ﷺ did not answer him, Al-Aqra' said, "O Allah's Messenger.My praise (of others) is worthwhile and my admonishment (of others) is degrading." The Prophet ﷺ replied, ذَاكَ اللّٰه عزَّ وَجَلَّ (It is Allah the Exalted (Who is worthy of this description).) يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ - وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ ۚ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ ۚ أُولَٰئِكَ هُمُ الرَّاشِدُونَ - فَضْلًا مِّنَ اللَّهِ وَنِعْمَةً ۚ وَاللَّهُ عَلِيمٌ حَكِيمٌ (6. O you who believe! If a Fasiq comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done). (7.And know that among you there is the Messenger of Allah. If he were to obey you in much of the matter, you would surely be in trouble. But Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, Fusuq and Isyan hateful to you. such are they who are the rightly guided). (8.(This is) a grace from Allah and His favor. And Allah is All-Knowing, All-Wise.) Investigating the Reliability of the News conveyed by Wicked People Allah the Exalted ordered investigating the news that sinners and the wicked bring, to make sure of its authenticity. Otherwise, if the sinner's word is taken for granted and a decision is based on it, regardless of whether the information is true or not, the authorities will be taking the lead of the sinners. Allah the Exalted and Most Honored forbade taking the path of the corrupted and sinners. This is why groups of the scholars of Hadith refuse to accept narrations from narrators whose reliability is unknown, for they might be from among the wicked people, in reality. The Prophet's Decision is Better Allah said, وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ ۚ (7. And know that among you there is the Messenger of Allah.) 'know that among you is the Messenger of Allah ﷺ. Therefore, honor and respect him, be polite with him and obey his orders. For he is more knowledgeable about what benefits you and is more concerned with you than you yourselves are. His opinions in such matters are more complete than your own.' Allah the Exalted and Most Blessed said in another Ayah, النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ۖ (The Prophet is closer to the believers than themselves)(33:6). Then He clarifies that they fall short in overseeing their own benefit; لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ (If he were to obey you in much of the matter, you would surely be in trouble.) 'if he obeys all of your opinions and desires, you will earn trouble and hardship.' Allah the Exalted and Most Honored said, وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ (And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.)(23:71) Allah's statement, وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ (But Allah has endeared the faith to you and has beautified it in your hearts,) 'made faith dear to your souls and beautified it in your hearts.' Allah said, وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ (and has made disbelief, Fusuq and 'Isyan hateful to you.) 'He has made disbelief, sins, whether major or minor, and 'Isyan – all types of sins, hateful to you.' This statement transfers us from one level to a better level, to perfect Allah's bounty. Allah's statement next, أُولَٰئِكَ هُمُ الرَّاشِدُونَ (Such are they who are the rightly guided.) those who have these qualities are the rightly guided ones whom Allah has granted guidance and correctness. Imam Ahmad recorded that Abu Rifa'ah Az-Zuraqi said that his father said, "During the battle of Uhud, when the idolators retreated, the Messenger of Allah ﷺ said, اسْتَوُوا حَتّٰى أُثْنِيَ عَلَىٰ رَبِّي عَزَّ وَجَلَّ (Stay in straight lines so that I praise my Lord, the Exalted and Most Honored.) They stood behind him in lines and he ﷺ said, اللّٰهُمَّ لَكَ الْحَمْدُ كُلُّهُ، اللّٰهُمَّ لَا قَابِضَ لِمَا بَسَطْتَ وَلَا بَاسِطَ لِمَا قَبَضْتَ، وَلَا هَادِيَ لِمَنْ أَضْلَلْتَ، وَلَا مُضِلَّ لِمَنْ هَدَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُقَرِّبَ لِمَا بَاعَدْتَ، وَلَا مُبَاعِدَ لِمَا قَرَّبْتَ. اللّٰهُمَّ ابْسُطْ عَلَيْنَا مِنْ بَرَكَاتِكَ وَرَحْمَتِكَ وَفَضْلِكَ وَرِزْقِكَ، اللّٰهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ الْمُقِيمَ الَّذِي لَا يَحُولُ وَلَا يَزُولُ. اللّٰهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ يَوْمَ الْعَيْلَةِ وَالْأَمْنَ يَوْمَ الْخَوْفِ. اللّٰهُمَّ إِنِّي عَائِذٌ بِكَ مِنْ شَرِّ مَا أَعْطَيْتَنَا وَمِنْ شَرِّ مَا مَنَعْتَنَا. اللّٰهُمَّ حَبِّبْ إِلَيْنَا الْإيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ وَاجْعَلْنَا مِنَ الرَّاشِدِينَ. اللّٰهُمَّ تَوَفَّنَا مُسْلِمِينَ وَأَحْيِنَا مُسْلِمِينَ وَأَلْحِقْنَا بِالصَّالِحِينَ غَيْرَ خَزَايَا وَلَا مَفْتُونِينَ، اللّٰهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ يُكَذِّبُونَ رُسُلَكَ وَيَصُدُّونَ عَنْ سَبِيلِكَ وَاجْعَلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ، اللّٰهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ أُوتُوا الْكِتَابَ إِلٰهَ الْحَقِّ (O Allah! Your is the praise. O Allah! There is none who can withhold what You send, or send what You withhold, or guide whom You send astray, or misguide whomever You guide, or give what You deprive, or deprive whom You give, or draw closer whom You cast or cast whom You draw closer. O Allah! Bestow on us from Your blessings, mercy, grace and provisions. O Allah! I ask You for the eternal delight that never ends or fades away. O Allah! I ask You for provisions on the Day of deprivation and safety on the Day of fear. O Allah! I seek refuge with You from the evil repercussions of what You have given us and from the evil of what You have deprived us of. O Allah! Make faith dear to us and beatify it in our hearts and make disbelief, Fusuq and 'Isyan hateful to us, and make us among the rightly guided. O Allah! Allow us to die as Muslims, live as Muslims and join us with the ranks of the righteous ones, without tasting humiliation or turmoil. O Allah! Fight the disbelievers who deny Your Messengers and hinder others from Your path; send on them Your torment and punishment. O Allah! Fight the disbelievers who were given the Scriptures, the True God.)" An-Nasa'i collected this Hadith in 'Amal Al-Yawm wal-Laylah. Allah said, فَضْلًا مِنَ اللَّهِ وَنِعْمَةً ۚ (This is) a grace from Allah and His favor.) meaning, this favor that He has bestowed on you is a favor and a bounty from Him to you, وَاللَّهُ عَلِيمٌ حَكِيمٌ (And Allah is All-Knowing, All-Wise.) All-Knower in those who deserve guidance and those who deserve misguidance, All-Wise in His statements, actions, legislation and the destiny He appoints.

النَّبِىُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ (The Prophet is closer to the believers than themselves) (33:6). Then He clarifies that they fall short in overseeing their own benefit; لَوْ يُطِيعُكُمْ فِى كَثِيرٍ مِّنَ الاٌّمْرِ لَعَنِتُّمْ (7 cont. - If he were to obey you in much of the matter, you would surely be in trouble.) `if he obeys all of your opinions and desires, you will earn trouble and hardship.' Allah the Exalted and Most Honored said, وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ السَّمَـوَتُ وَالاٌّرْضُ وَمَن فِيهِنَّ بَلْ أَتَيْنَـهُمْ بِذِكْرِهِمْ فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ (And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.) (23:71) Allah's statement, وَلَـكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الايمَـنَ وَزَيَّنَهُ فِى قُلُوبِكُمْ (7 cont. - But Allah has endeared the faith to you and has beautified it in your hearts,) `made faith dear to your souls and beautified it in your hearts.' Allah said, وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ (7 cont. - and has made disbelief, Fusuq and `Isyan hateful to you.) `He has made disbelief, sins, whether major or minor, and `Isyan -- all types of sins, hateful to you.' This statement transfers us from one level to a better level, to perfect Allah's bounty. Allah's statement next, أُوْلَـئِكَ هُمُ الرَشِدُونَ (7 cont. - Such are they who are the rightly guided.) those who have these qualities are the rightly guided ones whom Allah has granted guidance and correctness. Imam Ahmad recorded that Abu Rifa`ah Az-Zuraqi said that his father said, "During the battle of Uhud, when the idolators retreated, the Messenger of Allah ﷺ said, «اسْتَوُوا حَتْى أُثْنِيَ عَلَى رَبِّي عَزَّ وَجَل» (Stay in straight lines so that I praise my Lord, the Exalted and Most Honored.) They stood behind him in lines and he said, «اللْهُمَّ لَكَ الْحَمْدُ كُلُّهُ، اللْهُمَّ لَا قَابِضَ لِمَا بَسَطْتَ وَلَا بَاسِطَ لِمَا قَبَضْتَ، وَلَا هَادِيَ لِمَنْ أَضْلَلْتَ، وَلَا مُضِلَّ لِمَنْ هَدَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُقَرِّبَ لِمَا بَاعَدْتَ، وَلَا مُبَاعِدَ لِمَا قَرَّبْتَ. اللْهُمَّ ابْسُطْ عَلَيْنَا مِنْ بَرَكَاتِكَ وَرَحْمَتِكَ وَفَضْلِكَ وَرِزْقِكَ، اللْهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ الْمُقِيمَ الَّذِي لَا يَحُولُ وَلَا يَزُولُ. اللْهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ يَوْمَ الْعَيْلَةِ وَالْأَمْنَ يَوْمَ الْخَوْفِ. اللْهُمَّ إِنِّي عَائِذٌ بِكَ مِنْ شَرِّ مَا أَعْطَيْتَنَا وَمِنْ شَرِّ مَا مَنَعْتَنَا. اللْهُمَّ حَبِّبْ إِلَيْنَا الْإيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ وَاجْعَلْنَا مِنَ الرَّاشِدِينَ. اللْهُمَّ تَوَفَّنَا مُسْلِمِينَ وَأَحْيِنَا مُسْلِمِينَ وَأَلْحِقْنَا بِالصَّالِحِينَ غَيْرَ خَزَايَا وَلَا مَفْتُونِينَ، اللْهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ يُكَذِّبُونَ رُسُلَكَ وَيَصُدُّونَ عَنْ سَبِيلِكَ وَاجْعَلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ، اللْهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ أُوتُوا الْكِتَابَ إِلهَ الْحَق» (O Allah! Your is the praise. O Allah! There is none who can withhold what You send, or send what You withhold, or guide whom You send astray, or misguide whomever You guide, or give what You deprive, or deprive whom You give, or draw closer whom You cast or cast whom You draw closer. O Allah! Bestow on us from Your blessings, mercy, grace and provisions. O Allah! I ask You for the eternal delight that never ends or fades away. O Allah! I ask You for provisions on the Day of deprivation and safety on the Day of fear. O Allah! I seek refuge with You from the evil repercussions of what You have given us and from the evil of what You have deprived us of. O Allah! Make faith dear to us and beatify it in our hearts and make disbelief, Fusuq and `Isyan hateful to us, and make us among the rightly guided. O Allah! Allow us to die as Muslims, live as Muslims and join us with the ranks of the righteous ones, without tasting humiliation or turmoil. O Allah! Fight the disbelievers who deny Your Messengers and hinder others from Your path; send on them Your torment and punishment. O Allah! Fight the disbelievers who were given the Scriptures, the True God.)" An-Nasa'i collected this Hadith in `Amal Al-Yawm wal-Laylah. Allah said, وَاللَّهُ عَلِيمٌ حَكِيمٌ (8 cont. And Allah is All-Knowing, All-Wise.) All-Knower in those who deserve guidance and those who deserve misguidance, All-Wise in His statements, actions, legislation and the destiny He appoints.

النَّبِىُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ (The Prophet is closer to the believers than themselves) (33:6). Then He clarifies that they fall short in overseeing their own benefit; لَوْ يُطِيعُكُمْ فِى كَثِيرٍ مِّنَ الاٌّمْرِ لَعَنِتُّمْ (7 cont. - If he were to obey you in much of the matter, you would surely be in trouble.) `if he obeys all of your opinions and desires, you will earn trouble and hardship.' Allah the Exalted and Most Honored said, وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ السَّمَـوَتُ وَالاٌّرْضُ وَمَن فِيهِنَّ بَلْ أَتَيْنَـهُمْ بِذِكْرِهِمْ فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ (And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder.) (23:71) Allah's statement, وَلَـكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الايمَـنَ وَزَيَّنَهُ فِى قُلُوبِكُمْ (7 cont. - But Allah has endeared the faith to you and has beautified it in your hearts,) `made faith dear to your souls and beautified it in your hearts.' Allah said, وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ (7 cont. - and has made disbelief, Fusuq and `Isyan hateful to you.) `He has made disbelief, sins, whether major or minor, and `Isyan -- all types of sins, hateful to you.' This statement transfers us from one level to a better level, to perfect Allah's bounty. Allah's statement next, أُوْلَـئِكَ هُمُ الرَشِدُونَ (7 cont. - Such are they who are the rightly guided.) those who have these qualities are the rightly guided ones whom Allah has granted guidance and correctness. Imam Ahmad recorded that Abu Rifa`ah Az-Zuraqi said that his father said, "During the battle of Uhud, when the idolators retreated, the Messenger of Allah ﷺ said, «اسْتَوُوا حَتْى أُثْنِيَ عَلَى رَبِّي عَزَّ وَجَل» (Stay in straight lines so that I praise my Lord, the Exalted and Most Honored.) They stood behind him in lines and he said, «اللْهُمَّ لَكَ الْحَمْدُ كُلُّهُ، اللْهُمَّ لَا قَابِضَ لِمَا بَسَطْتَ وَلَا بَاسِطَ لِمَا قَبَضْتَ، وَلَا هَادِيَ لِمَنْ أَضْلَلْتَ، وَلَا مُضِلَّ لِمَنْ هَدَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُقَرِّبَ لِمَا بَاعَدْتَ، وَلَا مُبَاعِدَ لِمَا قَرَّبْتَ. اللْهُمَّ ابْسُطْ عَلَيْنَا مِنْ بَرَكَاتِكَ وَرَحْمَتِكَ وَفَضْلِكَ وَرِزْقِكَ، اللْهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ الْمُقِيمَ الَّذِي لَا يَحُولُ وَلَا يَزُولُ. اللْهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ يَوْمَ الْعَيْلَةِ وَالْأَمْنَ يَوْمَ الْخَوْفِ. اللْهُمَّ إِنِّي عَائِذٌ بِكَ مِنْ شَرِّ مَا أَعْطَيْتَنَا وَمِنْ شَرِّ مَا مَنَعْتَنَا. اللْهُمَّ حَبِّبْ إِلَيْنَا الْإيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ وَاجْعَلْنَا مِنَ الرَّاشِدِينَ. اللْهُمَّ تَوَفَّنَا مُسْلِمِينَ وَأَحْيِنَا مُسْلِمِينَ وَأَلْحِقْنَا بِالصَّالِحِينَ غَيْرَ خَزَايَا وَلَا مَفْتُونِينَ، اللْهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ يُكَذِّبُونَ رُسُلَكَ وَيَصُدُّونَ عَنْ سَبِيلِكَ وَاجْعَلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ، اللْهُمَّ قَاتِلِ الْكَفَرَةَ الَّذِينَ أُوتُوا الْكِتَابَ إِلهَ الْحَق» (O Allah! Your is the praise. O Allah! There is none who can withhold what You send, or send what You withhold, or guide whom You send astray, or misguide whomever You guide, or give what You deprive, or deprive whom You give, or draw closer whom You cast or cast whom You draw closer. O Allah! Bestow on us from Your blessings, mercy, grace and provisions. O Allah! I ask You for the eternal delight that never ends or fades away. O Allah! I ask You for provisions on the Day of deprivation and safety on the Day of fear. O Allah! I seek refuge with You from the evil repercussions of what You have given us and from the evil of what You have deprived us of. O Allah! Make faith dear to us and beatify it in our hearts and make disbelief, Fusuq and `Isyan hateful to us, and make us among the rightly guided. O Allah! Allow us to die as Muslims, live as Muslims and join us with the ranks of the righteous ones, without tasting humiliation or turmoil. O Allah! Fight the disbelievers who deny Your Messengers and hinder others from Your path; send on them Your torment and punishment. O Allah! Fight the disbelievers who were given the Scriptures, the True God.)" An-Nasa'i collected this Hadith in `Amal Al-Yawm wal-Laylah. Allah said, وَاللَّهُ عَلِيمٌ حَكِيمٌ (8 cont. And Allah is All-Knowing, All-Wise.) All-Knower in those who deserve guidance and those who deserve misguidance, All-Wise in His statements, actions, legislation and the destiny He appoints.

And if two parties among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah. Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allah loves those who are the equitable (9)The believers are but a brotherhood. So make reconciliation between your brothers, and have Taqwa of Allah that you may receive mercy (10) Making Peace between Disputing Muslims Allah commands making peace between Muslims that fight each other, وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا ۖ (And if two parties among the believers fall to fighting, then make peace between them both.) Therefore, Allah calls both opposing groups among Muslims, believers, although they are fighting each other. Al-Bukhari and other scholars relied on this Hadith as evidence that committing a sin does not nullify faith, no matter how major the sin is. This creed contradicts the creed of the Khawarij sect and those who accepted their idea, such as the Mu'tazilah sect. Al-Bukhari narrated that Al-Hasan said that Abu Bakrah said that the Messenger of Allah ﷺ gave a speech on the Minbar while Al-Hasan bin 'Ali was with him. He was repeatedly looking at Al-Hasan and then at the people; then said, إِنَّ ابْنِي هٰذَا سَيِّدٌ وَلَعَلَّ اللهَ تَعَالَىٰ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ مِنَ الْمُسْلِمِينَ (Verily, this son of mine is a Sayyid (chief or master), and may Allah make peace between two great groups of Muslims through him.) What the Prophet ﷺ said, occurred. Al-Hasan brought peace between the people of Ash-Sham and 'Iraq, after they fought tremendous wars and frightening battles. Allah's statement, فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ ۚ (But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah.) means, until the rebellious group refers to the commands of Allah and His Messenger ﷺ for judgement and they listen to and obey the truth. There is a Hadith in the Sahih in which Anas states that the Messenger of Allah ﷺ said, انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا (Help your brother, whether he is an oppressor or he is oppressed.) "I asked, 'O Allah's Messenger! It is right that I help him if he is oppressed, but how should I help him if he is an oppressor?' He ﷺ said, تَمْنَعُهُ مِنَ الظُّلْمِ فَذَاكَ نَصْرُكَ إِيَّاهُ (By preventing him from oppressing others; this is how you help him in this case.)" Sa'id bin Jubayr said that tribes of Aws and Khazraj once got in a scuffle using date tree branches and slippers. Allah revealed this honorable Ayah commanding them to make peace between them. As-Suddi said, "A man from Al-Ansar, whose name was 'Imran, had a wife called Umm Zayd. She wanted to visit her family, but her husband prevented her from visiting them by locking her in an upper room. So, none of her family could visit or see her. She sent someone to her family. They came, took her down from the room and wanted to take her away. Her husband was absent at the time, so his family called on their people. Their cousins came to help prevent the wife from going with her family. A push and shove situation occurred that led to them fighting using slippers. This Ayah was then revealed in their case, and the Messenger of Allah ﷺ sent someone to bring peace between them, and they both agreed to resort to the decision of Allah the Exalted." The statement of Allah the Exalted, next, فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا ۖ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allah loves those who are the equitable.) means, be fair in your judgement regarding the dispute that occurred between them, إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (Verily, Allah loves those who are the equitable.) Ibn Abi Hatim recorded, that 'Abdullah bin 'Amr said that the Messenger of Allah ﷺ said, إِنَّ الْمُقْسِطِينَ فِي الدُّنْيَا عَلَىٰ مَنَابِرَ مِنْ لُؤْلُؤٍ بَيْنَ يَدَيِ الرَّحْمٰنِ عَزَّ وَجَلَّ بِمَا أَقْسَطُوا فِي الدُّنْيَا (Verily, those who are equitable in this life, will be on podiums made of pearls before Ar-Rahman, the Exalted and Most Honored, on account of their fairness in this life.) An-Nasa'i collected this Hadith. Allah's statement, إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ (The believers are but a brotherhood.) means, all of them are brothers in Islam. The Messenger of Allah ﷺ said, الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَلَا يُسْلِمُهُ (The Muslim is the brother of the Muslim, he is not unjust with him nor does he forsake him.) In the Sahih, وَاللهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ (Allah helps the servant as long as the servant helps his brother.) Also in the Sahih: إِذَا دَعَا الْمُسْلِمُ لِأَخِيهِ بِظَهْرِ الْغَيْبِ قَالَ الْمَلَكُ: آمِينَ وَلَكَ بِمِثْلِهِ (If the Muslim invokes Allah for the benefit of his absent brother, the angel says afterwards, "Amin, and for you the same.") There are many Hadiths with this meaning, such as, in the Sahih, مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَوَاصُلِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ، إِذَا اشْتَكَىٰ مِنْهُ عُضْوٌ تَدَاعَىٰ لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّىٰ وَالسَّهَرِ (The parable of the believers in relation to the kindness, mercy and compassion they have for each other, is that of the body: when an organ of it falls ill, the rest of the body responds with fever and sleeplessness.) And also in Sahih. الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا (A believer to another believer is like a building whose different parts enforce each other.) The Prophet ﷺ then clasped his hands with the fingers interlaced. Allah's statement, فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ (So make reconciliation between your brothers,) refers to the two groups that fight each other, وَاتَّقُوا اللَّهَ (and have Taqwa of Allah) in all of your affairs, لَعَلَّكُمْ تُرْحَمُونَ (that you may receive mercy.) and this is a promise from Allah that He will grant mercy to those who fear and obey Him.

And if two parties among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah. Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allah loves those who are the equitable (9)The believers are but a brotherhood. So make reconciliation between your brothers, and have Taqwa of Allah that you may receive mercy (10) Making Peace between Disputing Muslims Allah commands making peace between Muslims that fight each other, وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا ۖ (And if two parties among the believers fall to fighting, then make peace between them both.) Therefore, Allah calls both opposing groups among Muslims, believers, although they are fighting each other. Al-Bukhari and other scholars relied on this Hadith as evidence that committing a sin does not nullify faith, no matter how major the sin is. This creed contradicts the creed of the Khawarij sect and those who accepted their idea, such as the Mu'tazilah sect. Al-Bukhari narrated that Al-Hasan said that Abu Bakrah said that the Messenger of Allah ﷺ gave a speech on the Minbar while Al-Hasan bin 'Ali was with him. He was repeatedly looking at Al-Hasan and then at the people; then said, إِنَّ ابْنِي هٰذَا سَيِّدٌ وَلَعَلَّ اللهَ تَعَالَىٰ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ مِنَ الْمُسْلِمِينَ (Verily, this son of mine is a Sayyid (chief or master), and may Allah make peace between two great groups of Muslims through him.) What the Prophet ﷺ said, occurred. Al-Hasan brought peace between the people of Ash-Sham and 'Iraq, after they fought tremendous wars and frightening battles. Allah's statement, فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ ۚ (But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah.) means, until the rebellious group refers to the commands of Allah and His Messenger ﷺ for judgement and they listen to and obey the truth. There is a Hadith in the Sahih in which Anas states that the Messenger of Allah ﷺ said, انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا (Help your brother, whether he is an oppressor or he is oppressed.) "I asked, 'O Allah's Messenger! It is right that I help him if he is oppressed, but how should I help him if he is an oppressor?' He ﷺ said, تَمْنَعُهُ مِنَ الظُّلْمِ فَذَاكَ نَصْرُكَ إِيَّاهُ (By preventing him from oppressing others; this is how you help him in this case.)" Sa'id bin Jubayr said that tribes of Aws and Khazraj once got in a scuffle using date tree branches and slippers. Allah revealed this honorable Ayah commanding them to make peace between them. As-Suddi said, "A man from Al-Ansar, whose name was 'Imran, had a wife called Umm Zayd. She wanted to visit her family, but her husband prevented her from visiting them by locking her in an upper room. So, none of her family could visit or see her. She sent someone to her family. They came, took her down from the room and wanted to take her away. Her husband was absent at the time, so his family called on their people. Their cousins came to help prevent the wife from going with her family. A push and shove situation occurred that led to them fighting using slippers. This Ayah was then revealed in their case, and the Messenger of Allah ﷺ sent someone to bring peace between them, and they both agreed to resort to the decision of Allah the Exalted." The statement of Allah the Exalted, next, فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا ۖ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allah loves those who are the equitable.) means, be fair in your judgement regarding the dispute that occurred between them, إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (Verily, Allah loves those who are the equitable.) Ibn Abi Hatim recorded, that 'Abdullah bin 'Amr said that the Messenger of Allah ﷺ said, إِنَّ الْمُقْسِطِينَ فِي الدُّنْيَا عَلَىٰ مَنَابِرَ مِنْ لُؤْلُؤٍ بَيْنَ يَدَيِ الرَّحْمٰنِ عَزَّ وَجَلَّ بِمَا أَقْسَطُوا فِي الدُّنْيَا (Verily, those who are equitable in this life, will be on podiums made of pearls before Ar-Rahman, the Exalted and Most Honored, on account of their fairness in this life.) An-Nasa'i collected this Hadith. Allah's statement, إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ (The believers are but a brotherhood.) means, all of them are brothers in Islam. The Messenger of Allah ﷺ said, الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَلَا يُسْلِمُهُ (The Muslim is the brother of the Muslim, he is not unjust with him nor does he forsake him.) In the Sahih, وَاللهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ (Allah helps the servant as long as the servant helps his brother.) Also in the Sahih: إِذَا دَعَا الْمُسْلِمُ لِأَخِيهِ بِظَهْرِ الْغَيْبِ قَالَ الْمَلَكُ: آمِينَ وَلَكَ بِمِثْلِهِ (If the Muslim invokes Allah for the benefit of his absent brother, the angel says afterwards, "Amin, and for you the same.") There are many Hadiths with this meaning, such as, in the Sahih, مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَوَاصُلِهِمْ كَمَثَلِ الْجَسَدِ الْوَاحِدِ، إِذَا اشْتَكَىٰ مِنْهُ عُضْوٌ تَدَاعَىٰ لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّىٰ وَالسَّهَرِ (The parable of the believers in relation to the kindness, mercy and compassion they have for each other, is that of the body: when an organ of it falls ill, the rest of the body responds with fever and sleeplessness.) And also in Sahih. الْمُؤْمِنُ لِلْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ بَعْضًا (A believer to another believer is like a building whose different parts enforce each other.) The Prophet ﷺ then clasped his hands with the fingers interlaced. Allah's statement, فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ (So make reconciliation between your brothers,) refers to the two groups that fight each other, وَاتَّقُوا اللَّهَ (and have Taqwa of Allah) in all of your affairs, لَعَلَّكُمْ تُرْحَمُونَ (that you may receive mercy.) and this is a promise from Allah that He will grant mercy to those who fear and obey Him.

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former. Nor defame yourselves, nor insult one another by nicknames. Evil is the name of wickedness after faith. And whosoever does not repent, then such are indeed wrongdoers (11) The Prohibition of mocking and ridiculing One Another Allah the Exalted forbids scoffing at people, which implies humiliating and belittling them. In the Sahih, it is recorded that the Messenger of Allah ﷺ said, الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْصُ النَّاسِ (Arrogance is refusing the truth and belittling people.) And in another Version غَمْطُ النَّاسِ (And despising people) It is forbidden to scoff at and belittle people, for the injured party could be more honored and dearer to Allah the Exalted than those who ridicule and belittle them. This is why Allah the Exalted said, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ عَسَىٰ أَنْ يَكُونُوا خَيْرًا مِنْهُمْ وَلَا نِسَاءٌ مِنْ نِسَاءٍ عَسَىٰ أَنْ يَكُنَّ خَيْرًا مِنْهُنَّ ۖ (O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former.) thus, stating this prohibition for men and then women. The statement of Allah the Exalted, وَلَا تَلْمِزُوا أَنْفُسَكُمْ (Nor defame yourselves,) forbids defaming each other. He among men who is a slanderer, and a backbiter, is cursed and condemned as Allah states وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ (Woe to every Humazah, Lumazah)(104:1) Hamz is defamation by action, while Lamz is by words. Allah the Exalted and Most Honored said, هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ (Hammaz (defaming), going about with slander.)(68:11) meaning, he belittles and defames people, transgressing and spreading slander among them, which is the Lamz that uses words as its tool. Allah's statement here, وَلَا تَلْمِزُوا أَنْفُسَكُمْ (Nor defame yourselves,) just as He said in another Ayah, وَلَا تَقْتُلُوا أَنْفُسَكُمْ ۚ (Nor kill yourselves)(4:29), meaning, nor kill one another. 'Abdullah bin 'Abbas, Mujahid, Sa'id bin Jubayr, Qatadah and Muqatil bin Hayyan said that the Ayah, وَلَا تَلْمِزُوا أَنْفُسَكُمْ (Nor defame yourselves,) means, none of you should defame each other,' while, وَلَا تَنَابَزُوا بِالْأَلْقَابِ (nor insult one another by nicknames.) means, 'you should not address people by nick names that people dislike.' Imam Ahmad recorded that Abu Jabirah bin Ad-Dahhak said, "This Ayah was revealed about us, Banu Salamah; وَلَا تَنَابَزُوا بِالْأَلْقَابِ (nor insult one another by nicknames.) When the Messenger of Allah ﷺ migrated to Al-Madinah, every man among us had two or three nicknames. When the Prophet ﷺ called a man by one of these nicknames, people would say, 'O Allah's Messenger! He hates that nickname.' Then this Ayah, وَلَا تَنَابَزُوا بِالْأَلْقَابِ (nor insult one another by nicknames.) was revealed." Abu Dawud also collected this Hadith. The statement of Allah the Exalted and Most Honored, بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ (Evil is the name of wickedness after faith), means, the names and descriptions of wickedness are evil; meaning, 'to use the nicknames that were used by the people of Jahiliyyah, after you embraced Islam and understood it,' وَمَنْ لَمْ يَتُبْ (And whosoever does not repent,) means, from this sin, فَأُولَٰئِكَ هُمُ الظَّالِمُونَ (then such are indeed wrongdoers.)

O you who believe! Avoid much suspicion; indeed some suspicion is sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it. And have Taqwa of Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful (12) The Prohibition of Unfounded Suspicion Allah the Exalted forbids His faithful servants from being suspicious, which includes having doubts and suspicions about the conduct of one's family, relatives and other people in general. Therefore, Muslims are to avoid suspicion without foundation. The Leader of the faithful 'Umar bin Al-Khattab said, "Never think ill of the word that comes out of your believing brother's mouth, as long as you can find a good excuse for it." Malik recorded that Abu Hurayrah, may Allah be pleased with him, said that Allah's Messenger ﷺ said, إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ، وَلَا تَجَسَّسُوا وَلَا تَحَسَّسُوا، وَلَا تَنَافَسُوا وَلَا تَحَاسَدُوا، وَلَا تَبَاغَضُوا وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا (Beware of suspicion, for suspicion is the worst of false tales; do not spy on one another; do not look for other's faults; do not be jealous of one another; do not envy one another; do not hate one another; and do not desert (shun) one another. And O Allah's servants! Be brothers!) The Two Sahihs and Abu Dawud recorded this Hadith. Anas said that the Messenger of Allah ﷺ said, لَا تَقَاطَعُوا وَلَا تَدَابَرُوا وَلَا تَبَاغَضُوا وَلَا تَحَاسَدُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا، وَلَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثَةِ أَيَّامٍ (Do not shun each other; do not ignore one another; do not hate one another, and do not envy one another, and be brothers, O servants of Allah. No Muslim is allowed to shun his brother for more than three days.) Muslim and At-Tirmidhi collected this Hadith, who considered it Sahih. Allah said, وَلَا تَجَسَّسُوا (And spy not), on each other. Tajassus, usually harbors ill intentions, and the spy is called a Jasus. As for Tahassus (inquiring) it is usually done for a good reason. Allah the Exalted and Most Honored said that Prophet Ya'qub said, يَا بَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِنْ يُوسُفَ وَأَخِيهِ وَلَا تَيْأَسُوا مِنْ رَوْحِ اللَّهِ ۖ ("O my sons! Go you and inquire (Tahassasu) about Yusuf and his brother, and never give up hope of Allah's mercy.")(12:87) Both of these terms, 'Tajassus' and 'Tahassus' could have evil connotations. In the Sahih it is recorded that the Messenger of Allah ﷺ said, لَا تَجَسَّسُوا وَلَا تَحَسَّسُوا، وَلَا تَبَاغَضُوا وَلَا تَدَابَرُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا (Neither commit Tajassus nor Tahassus nor hate each other nor commit Tadabur. And be brothers, O servants of Allah.) Al-Awza'i said, "Tajassus means, to search for something, while Tahassus means, listening to people when they are talking without their permission, or eavesdropping at their doors. Tadabur refers to shunning each other. " Ibn Abi Hatim recorded this statement. Allah the Exalted said about backbiting; وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا (neither backbite one another), thus prohibiting it, which was explained in a Hadith collected by Abu Dawud that Abu Hurayrah said, "It was asked, 'O Allah's Messenger! What is backbiting?' He ﷺ said, ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ (Mentioning about your brother in a manner that he dislikes.) He was asked, 'What if my brother was as I mentioned?' He ﷺ said, إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ، وَإِنْ لَمْ يَكُنْ فِيهِ مَا تَقُولُ فَقَدْ بَهَتَّهُ (If he was as you mentioned, you will have committed backbiting. But if he was not as you say about him, you will have falsely accused him.)" At-Tirmidhi collected this Hadith and said "Hasan Sahih." Backbiting was sternly warned against, and this is why Allah the Exalted and Most Blessed compared it to eating the flesh of a dead human being, أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ (Would one of you like to eat the flesh of his dead brother? You would hate it.) Just as you hate eating the flesh of a dead person, on account of your nature; so hate backbiting, on account of your religion. The latter carries a punishment that is worse than the former. This Ayah seeks to discourage people from backbiting and warns against it. The Prophet ﷺ used these words to discourage taking back a gift that one gives to someone, كَالْكَلْبِ يَقِيءُ ثُمَّ يَرْجِعُ فِي قَيْئِهِ (He is just like the dog that eats its vomit.) after saying, لَيْسَ لَنَا مَثَلُ السَّوْءِ (Ours is not an evil parable.) Using various chains of narration, the Sahihs and Musnads record that the Prophet ﷺ said during the Farewell Hajj: إِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هٰذَا، فِي شَهْرِكُمْ هٰذَا، فِي بَلَدِكُمْ هٰذَا (Verily, your blood, wealth and honor are as sacred among you as the sanctity of this day of yours, in this month of yours, in this town of yours.) Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ مَالُهُ وَعِرْضُهُ وَدَمُهُ، حَسْبُ امْرِىءٍ مِنَ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ (All of the Muslim is sacred to the Muslim, his wealth, honor and his blood. It is evil enough for someone to belittle his Muslim brother.) At-Tirmidhi collected this Hadith and said "Hasan Gharib." Al-Hafiz Abu Ya'la recorded that a cousin of Abu Hurayrah said, "Ma'iz came to the Messenger of Allah ﷺ and said, 'O Allah's Messenger! I have committed adultery,' and the Messenger ﷺ turned away from him until Ma'iz repeated his statement four times. The fifth time, the Prophet ﷺ asked him, زَنَيْتَ؟ (Have you committed adultery?) Ma'iz said, 'Yes.' The Prophet ﷺ asked, وَتَدْرِي مَا الزِّنَا؟ (Do you know what adultery means?) Ma'iz said, 'Yes. I have illegally done with her what a husband legally does with his wife.' The Prophet ﷺ said, مَا تُرِيدُ إِلَىٰ هٰذَا الْقَوْلِ؟ (What do you seek to accomplish by this statement?) Ma'iz said, 'I intend that you purify me.' The Prophet ﷺ asked, أَدْخَلْتَ ذٰلِكَ مِنْكَ فِي ذٰلِكَ مِنْهَا كَمَا يَغِيبُ الْمِيلُ فِي الْمُكْحُلَةِ وَالرِّشَا فِي الْبِئْرِ؟ (Have you gone into her just as the stick goes into the kohl container and the rope goes into the well?) Ma'iz said, 'Yes, O Allah's Messenger!' The Prophet ﷺ commanded that Ma'iz be stoned to death and his order was carried out. The Prophet ﷺ heard two men saying to one another, 'Have you not seen the man who had Allah cover his secret, but his heart could not let him rest until he was stoned to death, just as the dog is stoned?' The Prophet ﷺ continued on and when he passed by the corpse of a donkey, he asked, أَيْنَ فُلَانٌ وَفُلَانٌ؟ انْزِلَا فَكُلَا مِنْ جِيفَةِ هٰذَا الْحِمَارِ (Where are so-and-so? Dismount and eat from this donkey.) They said, 'May Allah forgive you, O Allah's Messenger! Would anyone eat this meat?' The Prophet ﷺ said; فَمَا نِلْتُمَا مِنْ أَخِيكُمَا آنِفًا أَشَدُّ أَكْلًا مِنْهُ، وَالَّذِي نَفْسِي بِيَدِهِ! إِنَّهُ الْآنَ لَفِي أَنْهَارِ الْجَنَّةِ يَنْغَمِسُ فِيهَا (The backbiting you committed against your brother is worse as a meal than this meal. By He in Whose Hand is my soul! He is now swimming in the rivers of Paradise.)" This Hadith has an authentic chain of narration. Imam Ahmad recorded that Jabir bin 'Abdullah said, "We were with the Messenger of Allah ﷺ when a rotten odor was carried by the wind. The Messenger of Allah ﷺ said, أَتَدْرُونَ مَا هٰذِهِ الرِّيحُ؟ هَذِهِ رِيحُ الَّذِينَ يَغْتَابُونَ النَّاسَ (Do you know what this odor is? It is the odor of those who backbite people.)" Accepted Repentance from Backbiting and Slander Allah the Exalted and Most Honored said, وَاتَّقُوا اللَّهَ ۚ (And have Taqwa of Allah), that is, regarding what He has commanded you and forbidden for you. Fear Him and beware of Him, إِنَّ اللَّهَ تَوَّابٌ رَحِيمٌ (Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.) He forgives those who repent to Him, is merciful with those who go back to Him and trust in Him. The majority of scholars have stated that repentance for committing the sin of backbiting is that one refrains from backbiting intending not to repeat it again. There is a difference of opinion if whether feeling remorse is required in this case, and also if one should apologize to those who he has backbitten. Some scholars stated that it is not necessary for one to ask those whom he has backbitten to forgive him, because if they knew what was said about them, they could be hurt more than if they were not told about it. It is better, they said, that one should praise those whom he has backbitten in audiences in which he has committed the act. It is also better if one defends the injured party against any further backbiting, as much as one can, as recompense for his earlier backbiting.

O mankind! We have created you from a male and a female, and made you into nations and tribes that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa. Verily, Allah is All-Knowing, All-Aware (13) All of Mankind are the Children of 'Adam and Hawwa' Allah the Exalted declares to mankind that He has created them all from a single person, 'Adam, and from that person He created his mate, Hawwa'. From their offspring He made nations, comprised of tribe, which include subtribes of all sizes. It was also said that 'nations refers to non-Arabs, while 'tribes refers to Arabs. Various statements about this were collected in an individual introduction from the book, Al-Inbah, by Abu 'Amr Ibn 'Abdul-Barr, and from the book, Al-Qasad wal-Amam fi Ma'rifah Ansab Al-Arab wal-'Ajam. Therefore, all people are the descendants of 'Adam and Hawwa' and share this honor equally. The only difference between them is in the religion that revolves around their obedience to Allah the Exalted and their following of His Messenger ﷺ. After He forbade backbiting and belittling other people, alerting mankind that they are all equal in their humanity. Allah said, يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ (O mankind! We have created you from a male and a female, and made you into nations and tribes that you may know one another.) so that they get to know each other by their nation or tribe. Mujahid said that Allah's statement, لِتَعَارَفُوا (that you may know one another.) refers to one's saying, "So-and-so the son of so-and-so, from the tribe of so-and-so." Sufyan Ath-Thawri said, "The Himyar (who resided in Yemen) dealt with each other according to their provinces, while the Arabs in the Hijaz (Western Arabia) dealt with each other according to their tribes." Honor is earned through Taqwa of Allah Allah the Exalted said, إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ ۚ (Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa.) meaning, 'you earn honor with Allah the Exalted on account of Taqwa, not family lineage.' There are many Hadiths from the Prophet ﷺ that support this meaning. Al-Bukhari narrated that Abu Hurayrah said, "Some people asked the Prophet ﷺ, 'Who is the most honorable among people?' He replied, أَكْرَمُهُمْ عِنْدَ اللهِ أَتْقَاهُمْ (The most honorable among them with Allah is the one who has the most Taqwa.) They said, 'We did not ask you about this.' He said, فَأَكْرَمُ النَّاسِ يُوسُفُ نَبِيُّ اللهِ، ابْنُ نَبِيِّ اللهِ، ابْنِ نَبِيِّ اللهِ ابْنِ خَلِيلِ اللهِ (Then the most honorable person is Yusuf, Allah's Prophet, the son of Allah's Prophet, the son of Allah's Prophet, the son of Allah's Khalil.) They said, 'We did not ask you about this.' He said, فَعَنْ مَعَادِنِ الْعَرَبِ تَسْأَلُونِّي؟ (Then you want to ask me about the Arab lineage?) They said, 'Yes.' He said, فَخِيَارُكُمْ فِي الْجَاهِلِيَّةِ خِيَارُكُمْ فِي الْإِسْلَامِ إِذَا فَقُهُوا (Those among you who were best in Jahiliyyah, are the best among you in Islam, if they attain religious understanding.)" Al-Bukhari collected this Hadith in several places of his Sahih, An-Nasa'i did as well in the Tafsir section of his Sunan. Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ اللهَ لَا يَنْظُرُ إِلَىٰ صُوَرِكُمْ وَأَمْوَالِكُمْ وَلٰكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ (Verily, Allah does not look at your shapes or wealth, but he looks at your hearts and actions.) Ibn Majah also collected this Hadith. Ibn Abi Hatim recorded that 'Abdullah bin 'Umar said, "On the day Makkah was conquered, the Messenger of Allah ﷺ performed Tawaf around the Ka'bah while riding his camel, Al-Qaswa', and was touching the corners with a stick he had in his hand. He did not find a place in the Masjid where his camel could sit and had to dismount on men's hands. He led his camel to the bottom of the valley, where he had her sit down. The Messenger of Allah ﷺ later gave a speech while riding Al-Qaswa' and said, after thanking Allah the Exalted and praising Him as He should be praised, يَا أَيُّهَا النَّاسُ! إِنَّ اللهَ تَعَالَىٰ قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ وَتَعَظُّمَهَا بِآبَائِهَا، فَالنَّاسُ رَجُلَانِ: رَجُلٌ بَرٌّ تَقِيٌّ كَرِيمٌ عَلَى اللهِ تَعَالَىٰ، وَرَجُلٌ فَاجِرٌ شَقِيٌّ هَيِّنٌ عَلَى اللهِ تَعَالَىٰ، إِنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ (O people! Allah the Exalted has removed from you the slogans of Jahiliyyah and its tradition of honoring forefathers. Men are of two types, a man who is righteous, fearful of Allah and honorable to Allah, or a man who is vicious, miserable and little to Allah the Exalted. Verily, Allah the Exalted and Most Honored said, (O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa. Verily, Allah is All-Knowing, All-Aware.)) The Prophet ﷺ said, أَقُولُ قَوْلِي هٰذَا وَأَسْتَغْفِرُ اللهَ لِي وَلَكُمْ (I say this and invoke Allah for forgiveness for me and for you.)" This was recorded by 'Abd bin Humayd. Allah the Exalted said, إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ (Verily, Allah is All-Knowing, All-Aware.) means, 'He is All-Knowing of you and All-Aware of all of your affairs.' Allah guides whom He wills, misguides whom He wills, grants mercy to whom He wills, torments whom He wills, elevates whom He wills above whom He wills. He is the All-Wise, the All-Knowing, the All-Aware in all this. Several scholars relied on this honorable Ayah and the honorable Hadiths we mentioned as evidence that compatibility in marriage is not a condition of marriage contracts. They said that the only condition required in this regard is the adherence to the religion, as in the statement of Allah, the Exalted, إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ ۚ (Verily, the most honorable of you with Allah is the one with the most Taqwa.)

The bedouins say: "We believe." Say: "You do not believe. But say, 'We have submitted,' for Faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds. Verily, Allah is Forgiving, Most Merciful. (14)Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the cause of Allah. Those! They are the truthful (15)Say: "Will you inform Allah of your religion while Allah knows all that is in the heavens and all that is on the earth, and Allah is All-Aware of everything. (16)They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me. Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true. (17)"Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do. (18) There is a Difference between a Believer and a Muslim Allah chastises the bedouins who, when they embraced Islam, claimed for themselves the grade of faithful believers. However, Faith had not yet firmly entered their hearts, قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ (The bedouins say: "We believe." Say: "You do not believe, but say, 'We have submitted,' for Faith has not yet entered your hearts...") This honorable Ayah provides proof that Faith is a higher grade than Islam, according to the scholars of the Ahl us-Sunnah wal-Jama'ah. This is also demostrated in the Hadith of Jibril, peace be upon him, when he questioned the Prophet ﷺ about Islam, then Iman then Ihsan. Thus moving the general matter to one more specific, then even more specific. Imam Ahmad recorded that 'Amir bin Sa'd bin Abi Waqqas said, "The Messenger of Allah ﷺ gave (something to) some men and did not give one of them. Sa'd said, 'O Allah's Messenger, you gave to so-and-so and so-and-so. However, you gave nothing to so-and-so, even though he is a believer.' The Prophet ﷺ said, أَوْ مُسْلِمٌ؟ (Or say, a Muslim.) Sa'd repeated his statement thrice each time the Prophet ﷺ answered, أَوْ مُسْلِمٌ؟ (Or say, a Muslim.) The Prophet ﷺ then said, إِنِّي لَأُعْطِي رِجَالًا وَأَدَعُ مَنْ هُوَ أَحَبَّ إِلَيَّ مِنْهُمْ،فَلَمْ أُعْطِهِ شَيْئًا مَخَافَةَ أَنْ يُكَبُّوا فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (I might give some men and give nothing to others, even though the latter are dearer to me than the former. I do not give them things for fear that they might be thrown on their faces in the Fire.)" This Hadith is recorded in the Two Sahihs. Therefore, the Prophet ﷺ made a distinction between the grade of believer and the grade of Muslim, indicating that Iman is a more exclusive grade than Islam. I mentioned this subject in detail supported by evidence, in the beginning of the explanation of the chapter on Iman in Sahih Al-Bukhari, all praise is due to Allah and all the favors are from Him. So this proves that the bedouins whom the Ayah mentioned were not hypocrites, rather they were Muslims in whose hearts Faith was not yet firmly established. They claimed a higher grade for themselves than the grade that they earned, and they were taught a lesson as a consequence. This meaning agrees with the meaning given by Ibn 'Abbas, Ibrahim An-Nakha'i, Qatadah and that preferred by Ibn Jarir. These bedouins were taught a lesson, قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ (Say: "You do not believe, but say 'We are Muslims,' for Faith has not yet entered your hearts...") meaning, 'you have not yet achieved the reality of Faith.' Allah the Exalted said, وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا ۚ (But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds...) 'He will not decrease any of your rewards,' as Allah said; وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ (We shall not decrease the reward of their deeds in anything.)(52:21) Allah said: إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (Verily, Allah is Oft-Forgiving, Most Merciful.) for those who repent and return to Him. Allah's statement, إِنَّمَا الْمُؤْمِنُونَ (Only those are the believers), who have perfect Faith, الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا (who have believed in Allah and His Messenger, and afterward doubt not) They do not have doubts and their Faith was not shaken. Rather, their Faith remained on conviction, وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ (but strive for the cause of Allah with their wealth and their lives) meaning, they gladly gave away their life and the most precious of their wealth in obedience to Allah as a means of seeking His pleasure, أُولَٰئِكَ هُمُ الصَّادِقُونَ (Those! They are the truthful.) 'in their statement if they say that they are believers, unlike some bedouins who are faithful only by words outwardly!' Allah said, قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ (Say: "Will you inform Allah of your religion...") 'will you inform Allah of what is in your hearts,' وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (while Allah knows all that is in the heavens and all that is on the earth,) Nothing in the heavens and earth, even the weight of a speck of dust, all that is bigger or smaller, ever escapes His observation, وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (and Allah is All-Aware of everything.) Allah said, يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ (They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me...") meaning the bedouins who considered embracing Islam, following and supporting the Messenger ﷺ as a favor to him. Allah the Exalted refuted their false statement, قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ (Say: "Do not count your Islam as a favor to me...") 'for the benefit of your Islam will only be yours, and this is a favor from Allah to you,' بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ (Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.) 'in your claim that you are believers.' The Prophet ﷺ said to the Ansar on the day of the battle of Hunayn, يَا مَعْشَرَ الْأَنْصَارِ! أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي؟ وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي؟ وَكُنْتُمْ عَالَةً فَأَغْنَاكُمُ اللهُ بِي؟ (O Ansar! Have I not found you astray and Allah guided you through me? Were you not divided and Allah united you around me? Were you not poor and Allah gave you riches through me?) Whenever the Prophet ﷺ asked them any of these questions, they would reply, "Allah and His Messenger have most favored us." Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn 'Abbas said, "Banu Asad came to the Messenger of Allah ﷺ and said, 'O Allah's Messenger! We embraced Islam, and before that, the Arabs fought against you, yet we did not fight against you.' The Messenger of Allah ﷺ said, إِنَّ فِقْهَهُمْ قَلِيلٌ وَإِنَّ الشَّيْطَانَ يَنْطِقُ عَلَىٰ أَلْسِنَتِهِمْ (Verily, they understand but little and the Shaytan speaks through their words.) This Ayah was later revealed, يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ (They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me." Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.")" Then Allah reminds that He has complete knowledge of all creations and that He sees them all; إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ (Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do.) This is the end of the Tafsir of Surat Al-Hujurat. Verily, all praise is due to Allah, all the favors are from Him, and from Him comes the success and protection from error.

The bedouins say: "We believe." Say: "You do not believe. But say, 'We have submitted,' for Faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds. Verily, Allah is Forgiving, Most Merciful. (14)Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the cause of Allah. Those! They are the truthful (15)Say: "Will you inform Allah of your religion while Allah knows all that is in the heavens and all that is on the earth, and Allah is All-Aware of everything. (16)They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me. Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true. (17)"Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do. (18) There is a Difference between a Believer and a Muslim Allah chastises the bedouins who, when they embraced Islam, claimed for themselves the grade of faithful believers. However, Faith had not yet firmly entered their hearts, قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ (The bedouins say: "We believe." Say: "You do not believe, but say, 'We have submitted,' for Faith has not yet entered your hearts...") This honorable Ayah provides proof that Faith is a higher grade than Islam, according to the scholars of the Ahl us-Sunnah wal-Jama'ah. This is also demostrated in the Hadith of Jibril, peace be upon him, when he questioned the Prophet ﷺ about Islam, then Iman then Ihsan. Thus moving the general matter to one more specific, then even more specific. Imam Ahmad recorded that 'Amir bin Sa'd bin Abi Waqqas said, "The Messenger of Allah ﷺ gave (something to) some men and did not give one of them. Sa'd said, 'O Allah's Messenger, you gave to so-and-so and so-and-so. However, you gave nothing to so-and-so, even though he is a believer.' The Prophet ﷺ said, أَوْ مُسْلِمٌ؟ (Or say, a Muslim.) Sa'd repeated his statement thrice each time the Prophet ﷺ answered, أَوْ مُسْلِمٌ؟ (Or say, a Muslim.) The Prophet ﷺ then said, إِنِّي لَأُعْطِي رِجَالًا وَأَدَعُ مَنْ هُوَ أَحَبَّ إِلَيَّ مِنْهُمْ،فَلَمْ أُعْطِهِ شَيْئًا مَخَافَةَ أَنْ يُكَبُّوا فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (I might give some men and give nothing to others, even though the latter are dearer to me than the former. I do not give them things for fear that they might be thrown on their faces in the Fire.)" This Hadith is recorded in the Two Sahihs. Therefore, the Prophet ﷺ made a distinction between the grade of believer and the grade of Muslim, indicating that Iman is a more exclusive grade than Islam. I mentioned this subject in detail supported by evidence, in the beginning of the explanation of the chapter on Iman in Sahih Al-Bukhari, all praise is due to Allah and all the favors are from Him. So this proves that the bedouins whom the Ayah mentioned were not hypocrites, rather they were Muslims in whose hearts Faith was not yet firmly established. They claimed a higher grade for themselves than the grade that they earned, and they were taught a lesson as a consequence. This meaning agrees with the meaning given by Ibn 'Abbas, Ibrahim An-Nakha'i, Qatadah and that preferred by Ibn Jarir. These bedouins were taught a lesson, قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ (Say: "You do not believe, but say 'We are Muslims,' for Faith has not yet entered your hearts...") meaning, 'you have not yet achieved the reality of Faith.' Allah the Exalted said, وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا ۚ (But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds...) 'He will not decrease any of your rewards,' as Allah said; وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ (We shall not decrease the reward of their deeds in anything.)(52:21) Allah said: إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (Verily, Allah is Oft-Forgiving, Most Merciful.) for those who repent and return to Him. Allah's statement, إِنَّمَا الْمُؤْمِنُونَ (Only those are the believers), who have perfect Faith, الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا (who have believed in Allah and His Messenger, and afterward doubt not) They do not have doubts and their Faith was not shaken. Rather, their Faith remained on conviction, وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ (but strive for the cause of Allah with their wealth and their lives) meaning, they gladly gave away their life and the most precious of their wealth in obedience to Allah as a means of seeking His pleasure, أُولَٰئِكَ هُمُ الصَّادِقُونَ (Those! They are the truthful.) 'in their statement if they say that they are believers, unlike some bedouins who are faithful only by words outwardly!' Allah said, قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ (Say: "Will you inform Allah of your religion...") 'will you inform Allah of what is in your hearts,' وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (while Allah knows all that is in the heavens and all that is on the earth,) Nothing in the heavens and earth, even the weight of a speck of dust, all that is bigger or smaller, ever escapes His observation, وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (and Allah is All-Aware of everything.) Allah said, يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ (They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me...") meaning the bedouins who considered embracing Islam, following and supporting the Messenger ﷺ as a favor to him. Allah the Exalted refuted their false statement, قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ (Say: "Do not count your Islam as a favor to me...") 'for the benefit of your Islam will only be yours, and this is a favor from Allah to you,' بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ (Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.) 'in your claim that you are believers.' The Prophet ﷺ said to the Ansar on the day of the battle of Hunayn, يَا مَعْشَرَ الْأَنْصَارِ! أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي؟ وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي؟ وَكُنْتُمْ عَالَةً فَأَغْنَاكُمُ اللهُ بِي؟ (O Ansar! Have I not found you astray and Allah guided you through me? Were you not divided and Allah united you around me? Were you not poor and Allah gave you riches through me?) Whenever the Prophet ﷺ asked them any of these questions, they would reply, "Allah and His Messenger have most favored us." Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn 'Abbas said, "Banu Asad came to the Messenger of Allah ﷺ and said, 'O Allah's Messenger! We embraced Islam, and before that, the Arabs fought against you, yet we did not fight against you.' The Messenger of Allah ﷺ said, إِنَّ فِقْهَهُمْ قَلِيلٌ وَإِنَّ الشَّيْطَانَ يَنْطِقُ عَلَىٰ أَلْسِنَتِهِمْ (Verily, they understand but little and the Shaytan speaks through their words.) This Ayah was later revealed, يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ (They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me." Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.")" Then Allah reminds that He has complete knowledge of all creations and that He sees them all; إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ (Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do.) This is the end of the Tafsir of Surat Al-Hujurat. Verily, all praise is due to Allah, all the favors are from Him, and from Him comes the success and protection from error.

The bedouins say: "We believe." Say: "You do not believe. But say, 'We have submitted,' for Faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds. Verily, Allah is Forgiving, Most Merciful. (14)Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the cause of Allah. Those! They are the truthful (15)Say: "Will you inform Allah of your religion while Allah knows all that is in the heavens and all that is on the earth, and Allah is All-Aware of everything. (16)They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me. Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true. (17)"Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do. (18) There is a Difference between a Believer and a Muslim Allah chastises the bedouins who, when they embraced Islam, claimed for themselves the grade of faithful believers. However, Faith had not yet firmly entered their hearts, قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ (The bedouins say: "We believe." Say: "You do not believe, but say, 'We have submitted,' for Faith has not yet entered your hearts...") This honorable Ayah provides proof that Faith is a higher grade than Islam, according to the scholars of the Ahl us-Sunnah wal-Jama'ah. This is also demostrated in the Hadith of Jibril, peace be upon him, when he questioned the Prophet ﷺ about Islam, then Iman then Ihsan. Thus moving the general matter to one more specific, then even more specific. Imam Ahmad recorded that 'Amir bin Sa'd bin Abi Waqqas said, "The Messenger of Allah ﷺ gave (something to) some men and did not give one of them. Sa'd said, 'O Allah's Messenger, you gave to so-and-so and so-and-so. However, you gave nothing to so-and-so, even though he is a believer.' The Prophet ﷺ said, أَوْ مُسْلِمٌ؟ (Or say, a Muslim.) Sa'd repeated his statement thrice each time the Prophet ﷺ answered, أَوْ مُسْلِمٌ؟ (Or say, a Muslim.) The Prophet ﷺ then said, إِنِّي لَأُعْطِي رِجَالًا وَأَدَعُ مَنْ هُوَ أَحَبَّ إِلَيَّ مِنْهُمْ،فَلَمْ أُعْطِهِ شَيْئًا مَخَافَةَ أَنْ يُكَبُّوا فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (I might give some men and give nothing to others, even though the latter are dearer to me than the former. I do not give them things for fear that they might be thrown on their faces in the Fire.)" This Hadith is recorded in the Two Sahihs. Therefore, the Prophet ﷺ made a distinction between the grade of believer and the grade of Muslim, indicating that Iman is a more exclusive grade than Islam. I mentioned this subject in detail supported by evidence, in the beginning of the explanation of the chapter on Iman in Sahih Al-Bukhari, all praise is due to Allah and all the favors are from Him. So this proves that the bedouins whom the Ayah mentioned were not hypocrites, rather they were Muslims in whose hearts Faith was not yet firmly established. They claimed a higher grade for themselves than the grade that they earned, and they were taught a lesson as a consequence. This meaning agrees with the meaning given by Ibn 'Abbas, Ibrahim An-Nakha'i, Qatadah and that preferred by Ibn Jarir. These bedouins were taught a lesson, قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ (Say: "You do not believe, but say 'We are Muslims,' for Faith has not yet entered your hearts...") meaning, 'you have not yet achieved the reality of Faith.' Allah the Exalted said, وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا ۚ (But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds...) 'He will not decrease any of your rewards,' as Allah said; وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ (We shall not decrease the reward of their deeds in anything.)(52:21) Allah said: إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (Verily, Allah is Oft-Forgiving, Most Merciful.) for those who repent and return to Him. Allah's statement, إِنَّمَا الْمُؤْمِنُونَ (Only those are the believers), who have perfect Faith, الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا (who have believed in Allah and His Messenger, and afterward doubt not) They do not have doubts and their Faith was not shaken. Rather, their Faith remained on conviction, وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ (but strive for the cause of Allah with their wealth and their lives) meaning, they gladly gave away their life and the most precious of their wealth in obedience to Allah as a means of seeking His pleasure, أُولَٰئِكَ هُمُ الصَّادِقُونَ (Those! They are the truthful.) 'in their statement if they say that they are believers, unlike some bedouins who are faithful only by words outwardly!' Allah said, قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ (Say: "Will you inform Allah of your religion...") 'will you inform Allah of what is in your hearts,' وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (while Allah knows all that is in the heavens and all that is on the earth,) Nothing in the heavens and earth, even the weight of a speck of dust, all that is bigger or smaller, ever escapes His observation, وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (and Allah is All-Aware of everything.) Allah said, يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ (They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me...") meaning the bedouins who considered embracing Islam, following and supporting the Messenger ﷺ as a favor to him. Allah the Exalted refuted their false statement, قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ (Say: "Do not count your Islam as a favor to me...") 'for the benefit of your Islam will only be yours, and this is a favor from Allah to you,' بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ (Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.) 'in your claim that you are believers.' The Prophet ﷺ said to the Ansar on the day of the battle of Hunayn, يَا مَعْشَرَ الْأَنْصَارِ! أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي؟ وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي؟ وَكُنْتُمْ عَالَةً فَأَغْنَاكُمُ اللهُ بِي؟ (O Ansar! Have I not found you astray and Allah guided you through me? Were you not divided and Allah united you around me? Were you not poor and Allah gave you riches through me?) Whenever the Prophet ﷺ asked them any of these questions, they would reply, "Allah and His Messenger have most favored us." Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn 'Abbas said, "Banu Asad came to the Messenger of Allah ﷺ and said, 'O Allah's Messenger! We embraced Islam, and before that, the Arabs fought against you, yet we did not fight against you.' The Messenger of Allah ﷺ said, إِنَّ فِقْهَهُمْ قَلِيلٌ وَإِنَّ الشَّيْطَانَ يَنْطِقُ عَلَىٰ أَلْسِنَتِهِمْ (Verily, they understand but little and the Shaytan speaks through their words.) This Ayah was later revealed, يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ (They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me." Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.")" Then Allah reminds that He has complete knowledge of all creations and that He sees them all; إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ (Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do.) This is the end of the Tafsir of Surat Al-Hujurat. Verily, all praise is due to Allah, all the favors are from Him, and from Him comes the success and protection from error.

The bedouins say: "We believe." Say: "You do not believe. But say, 'We have submitted,' for Faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds. Verily, Allah is Forgiving, Most Merciful. (14)Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the cause of Allah. Those! They are the truthful (15)Say: "Will you inform Allah of your religion while Allah knows all that is in the heavens and all that is on the earth, and Allah is All-Aware of everything. (16)They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me. Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true. (17)"Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do. (18) There is a Difference between a Believer and a Muslim Allah chastises the bedouins who, when they embraced Islam, claimed for themselves the grade of faithful believers. However, Faith had not yet firmly entered their hearts, قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ (The bedouins say: "We believe." Say: "You do not believe, but say, 'We have submitted,' for Faith has not yet entered your hearts...") This honorable Ayah provides proof that Faith is a higher grade than Islam, according to the scholars of the Ahl us-Sunnah wal-Jama'ah. This is also demostrated in the Hadith of Jibril, peace be upon him, when he questioned the Prophet ﷺ about Islam, then Iman then Ihsan. Thus moving the general matter to one more specific, then even more specific. Imam Ahmad recorded that 'Amir bin Sa'd bin Abi Waqqas said, "The Messenger of Allah ﷺ gave (something to) some men and did not give one of them. Sa'd said, 'O Allah's Messenger, you gave to so-and-so and so-and-so. However, you gave nothing to so-and-so, even though he is a believer.' The Prophet ﷺ said, أَوْ مُسْلِمٌ؟ (Or say, a Muslim.) Sa'd repeated his statement thrice each time the Prophet ﷺ answered, أَوْ مُسْلِمٌ؟ (Or say, a Muslim.) The Prophet ﷺ then said, إِنِّي لَأُعْطِي رِجَالًا وَأَدَعُ مَنْ هُوَ أَحَبَّ إِلَيَّ مِنْهُمْ،فَلَمْ أُعْطِهِ شَيْئًا مَخَافَةَ أَنْ يُكَبُّوا فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (I might give some men and give nothing to others, even though the latter are dearer to me than the former. I do not give them things for fear that they might be thrown on their faces in the Fire.)" This Hadith is recorded in the Two Sahihs. Therefore, the Prophet ﷺ made a distinction between the grade of believer and the grade of Muslim, indicating that Iman is a more exclusive grade than Islam. I mentioned this subject in detail supported by evidence, in the beginning of the explanation of the chapter on Iman in Sahih Al-Bukhari, all praise is due to Allah and all the favors are from Him. So this proves that the bedouins whom the Ayah mentioned were not hypocrites, rather they were Muslims in whose hearts Faith was not yet firmly established. They claimed a higher grade for themselves than the grade that they earned, and they were taught a lesson as a consequence. This meaning agrees with the meaning given by Ibn 'Abbas, Ibrahim An-Nakha'i, Qatadah and that preferred by Ibn Jarir. These bedouins were taught a lesson, قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ (Say: "You do not believe, but say 'We are Muslims,' for Faith has not yet entered your hearts...") meaning, 'you have not yet achieved the reality of Faith.' Allah the Exalted said, وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا ۚ (But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds...) 'He will not decrease any of your rewards,' as Allah said; وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ (We shall not decrease the reward of their deeds in anything.)(52:21) Allah said: إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (Verily, Allah is Oft-Forgiving, Most Merciful.) for those who repent and return to Him. Allah's statement, إِنَّمَا الْمُؤْمِنُونَ (Only those are the believers), who have perfect Faith, الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا (who have believed in Allah and His Messenger, and afterward doubt not) They do not have doubts and their Faith was not shaken. Rather, their Faith remained on conviction, وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ (but strive for the cause of Allah with their wealth and their lives) meaning, they gladly gave away their life and the most precious of their wealth in obedience to Allah as a means of seeking His pleasure, أُولَٰئِكَ هُمُ الصَّادِقُونَ (Those! They are the truthful.) 'in their statement if they say that they are believers, unlike some bedouins who are faithful only by words outwardly!' Allah said, قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ (Say: "Will you inform Allah of your religion...") 'will you inform Allah of what is in your hearts,' وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (while Allah knows all that is in the heavens and all that is on the earth,) Nothing in the heavens and earth, even the weight of a speck of dust, all that is bigger or smaller, ever escapes His observation, وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (and Allah is All-Aware of everything.) Allah said, يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ (They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me...") meaning the bedouins who considered embracing Islam, following and supporting the Messenger ﷺ as a favor to him. Allah the Exalted refuted their false statement, قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ (Say: "Do not count your Islam as a favor to me...") 'for the benefit of your Islam will only be yours, and this is a favor from Allah to you,' بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ (Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.) 'in your claim that you are believers.' The Prophet ﷺ said to the Ansar on the day of the battle of Hunayn, يَا مَعْشَرَ الْأَنْصَارِ! أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي؟ وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي؟ وَكُنْتُمْ عَالَةً فَأَغْنَاكُمُ اللهُ بِي؟ (O Ansar! Have I not found you astray and Allah guided you through me? Were you not divided and Allah united you around me? Were you not poor and Allah gave you riches through me?) Whenever the Prophet ﷺ asked them any of these questions, they would reply, "Allah and His Messenger have most favored us." Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn 'Abbas said, "Banu Asad came to the Messenger of Allah ﷺ and said, 'O Allah's Messenger! We embraced Islam, and before that, the Arabs fought against you, yet we did not fight against you.' The Messenger of Allah ﷺ said, إِنَّ فِقْهَهُمْ قَلِيلٌ وَإِنَّ الشَّيْطَانَ يَنْطِقُ عَلَىٰ أَلْسِنَتِهِمْ (Verily, they understand but little and the Shaytan speaks through their words.) This Ayah was later revealed, يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ (They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me." Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.")" Then Allah reminds that He has complete knowledge of all creations and that He sees them all; إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ (Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do.) This is the end of the Tafsir of Surat Al-Hujurat. Verily, all praise is due to Allah, all the favors are from Him, and from Him comes the success and protection from error.

The bedouins say: "We believe." Say: "You do not believe. But say, 'We have submitted,' for Faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds. Verily, Allah is Forgiving, Most Merciful. (14)Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the cause of Allah. Those! They are the truthful (15)Say: "Will you inform Allah of your religion while Allah knows all that is in the heavens and all that is on the earth, and Allah is All-Aware of everything. (16)They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me. Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true. (17)"Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do. (18) There is a Difference between a Believer and a Muslim Allah chastises the bedouins who, when they embraced Islam, claimed for themselves the grade of faithful believers. However, Faith had not yet firmly entered their hearts, قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ (The bedouins say: "We believe." Say: "You do not believe, but say, 'We have submitted,' for Faith has not yet entered your hearts...") This honorable Ayah provides proof that Faith is a higher grade than Islam, according to the scholars of the Ahl us-Sunnah wal-Jama'ah. This is also demostrated in the Hadith of Jibril, peace be upon him, when he questioned the Prophet ﷺ about Islam, then Iman then Ihsan. Thus moving the general matter to one more specific, then even more specific. Imam Ahmad recorded that 'Amir bin Sa'd bin Abi Waqqas said, "The Messenger of Allah ﷺ gave (something to) some men and did not give one of them. Sa'd said, 'O Allah's Messenger, you gave to so-and-so and so-and-so. However, you gave nothing to so-and-so, even though he is a believer.' The Prophet ﷺ said, أَوْ مُسْلِمٌ؟ (Or say, a Muslim.) Sa'd repeated his statement thrice each time the Prophet ﷺ answered, أَوْ مُسْلِمٌ؟ (Or say, a Muslim.) The Prophet ﷺ then said, إِنِّي لَأُعْطِي رِجَالًا وَأَدَعُ مَنْ هُوَ أَحَبَّ إِلَيَّ مِنْهُمْ،فَلَمْ أُعْطِهِ شَيْئًا مَخَافَةَ أَنْ يُكَبُّوا فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (I might give some men and give nothing to others, even though the latter are dearer to me than the former. I do not give them things for fear that they might be thrown on their faces in the Fire.)" This Hadith is recorded in the Two Sahihs. Therefore, the Prophet ﷺ made a distinction between the grade of believer and the grade of Muslim, indicating that Iman is a more exclusive grade than Islam. I mentioned this subject in detail supported by evidence, in the beginning of the explanation of the chapter on Iman in Sahih Al-Bukhari, all praise is due to Allah and all the favors are from Him. So this proves that the bedouins whom the Ayah mentioned were not hypocrites, rather they were Muslims in whose hearts Faith was not yet firmly established. They claimed a higher grade for themselves than the grade that they earned, and they were taught a lesson as a consequence. This meaning agrees with the meaning given by Ibn 'Abbas, Ibrahim An-Nakha'i, Qatadah and that preferred by Ibn Jarir. These bedouins were taught a lesson, قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ (Say: "You do not believe, but say 'We are Muslims,' for Faith has not yet entered your hearts...") meaning, 'you have not yet achieved the reality of Faith.' Allah the Exalted said, وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا ۚ (But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds...) 'He will not decrease any of your rewards,' as Allah said; وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ (We shall not decrease the reward of their deeds in anything.)(52:21) Allah said: إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (Verily, Allah is Oft-Forgiving, Most Merciful.) for those who repent and return to Him. Allah's statement, إِنَّمَا الْمُؤْمِنُونَ (Only those are the believers), who have perfect Faith, الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا (who have believed in Allah and His Messenger, and afterward doubt not) They do not have doubts and their Faith was not shaken. Rather, their Faith remained on conviction, وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ (but strive for the cause of Allah with their wealth and their lives) meaning, they gladly gave away their life and the most precious of their wealth in obedience to Allah as a means of seeking His pleasure, أُولَٰئِكَ هُمُ الصَّادِقُونَ (Those! They are the truthful.) 'in their statement if they say that they are believers, unlike some bedouins who are faithful only by words outwardly!' Allah said, قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ (Say: "Will you inform Allah of your religion...") 'will you inform Allah of what is in your hearts,' وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (while Allah knows all that is in the heavens and all that is on the earth,) Nothing in the heavens and earth, even the weight of a speck of dust, all that is bigger or smaller, ever escapes His observation, وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (and Allah is All-Aware of everything.) Allah said, يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ (They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me...") meaning the bedouins who considered embracing Islam, following and supporting the Messenger ﷺ as a favor to him. Allah the Exalted refuted their false statement, قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ (Say: "Do not count your Islam as a favor to me...") 'for the benefit of your Islam will only be yours, and this is a favor from Allah to you,' بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ (Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.) 'in your claim that you are believers.' The Prophet ﷺ said to the Ansar on the day of the battle of Hunayn, يَا مَعْشَرَ الْأَنْصَارِ! أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللهُ بِي؟ وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللهُ بِي؟ وَكُنْتُمْ عَالَةً فَأَغْنَاكُمُ اللهُ بِي؟ (O Ansar! Have I not found you astray and Allah guided you through me? Were you not divided and Allah united you around me? Were you not poor and Allah gave you riches through me?) Whenever the Prophet ﷺ asked them any of these questions, they would reply, "Allah and His Messenger have most favored us." Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn 'Abbas said, "Banu Asad came to the Messenger of Allah ﷺ and said, 'O Allah's Messenger! We embraced Islam, and before that, the Arabs fought against you, yet we did not fight against you.' The Messenger of Allah ﷺ said, إِنَّ فِقْهَهُمْ قَلِيلٌ وَإِنَّ الشَّيْطَانَ يَنْطِقُ عَلَىٰ أَلْسِنَتِهِمْ (Verily, they understand but little and the Shaytan speaks through their words.) This Ayah was later revealed, يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ ۖ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ (They regard as a favor to you that they have embraced Islam. Say: "Do not count your Islam as a favor to me." Nay, but Allah has conferred a favor upon you that He has guided you to the Faith if you indeed are true.")" Then Allah reminds that He has complete knowledge of all creations and that He sees them all; إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ (Verily, Allah knows the Unseen of the heavens and the earth. And Allah is the All-Seer of what you do.) This is the end of the Tafsir of Surat Al-Hujurat. Verily, all praise is due to Allah, all the favors are from Him, and from Him comes the success and protection from error.

The Beginning of Muffasal Section of the Qur'an This Surah is the first Surah in the Mufassal section of the Qur'an, according to the correct view. It is said that the Mufassal starts with Surat Al-Hujurat. Some common people say that the Mufassal starts with Surah 'Amma An-Naba, (chapter 78), however, this is not true because none of the respected scholars ever supported this opinion. Aws (bin Hudhayfah) said; "I asked the Companions of Allah's Messenger ﷺ how they divided the Qur'an. They said; 'Three, five, seven, nine, eleven, thirteen, and the Mufassal section as one.'" This was recorded by Ibn Majah and Imam Ahmad. If one counts forty-eight Surahs, the next Surah will be Surah Qaf. The details are as follows: The [first] three Surahs are Al-Baqarah (chapter 2), Al 'Imran (3), then An-Nisa' (4). The five are Al-Ma'idah (5), Al-An'am (6), Al-A'raf (7), Al-Anfal (8) and Bara'ah (or At-Tawbah)(9). The seven next Surahs are Surah Yunus (10), Hud (11), Yusuf (12), Ar-Ra'd (13), Ibrahim (14), Al-Hijr (15) and An-Nahl (16). The nine next Surahs are, Subhan (or Al-Isra' (17)], Al-Kahf (18), Maryam (19), Ta Ha (20), Al-Anbiya' (21), Al-Hajj (22), Al-Mu'minun (23), An-Nur (24) and Al-Furqan (25). The next eleven Surahs are Surat Ash-Shu'ara (26), An-Naml (27), Al-Qasas (28), Al-'Ankabut (29), Ar-Rum (30), Luqman (31), Alif Lam Mim As-Sajdah (32), Al-Ahzab (33), Saba' (34), Fatir (35) and Ya Sin (36). The next thirteen are Surat As-Saffat (37), Sad (38), Az-Zumar (39), Ghafir (40), Ha Mim As-Sajdah (or Fussilat)(41), Ash-Shura (42), Az-Zukhruf (43), Ad-Dukhan (44), Al-Jathiyah (45), Al-Ahqaf (46), Al-Qital (or Muhammad)(47), Al-Fath (48) and Al-Hujurat (49). After that comes the Mufassal section, according to the Companions, may Allah be pleased with them all. Therefore, Surah Qaf (chapter 50) is the first of the Mufassal, just as we stated, and all praise is due to Allah and all favors are from Him. The Virtues of Surah Qaf Imam Ahmad recorded that 'Umar bin Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet ﷺ recite during the 'Id Prayer?" Abu Waqid said, "Surah Qaf and Surat Iqtarabat [i.e. Surat Al-Qamar (54)]." Muslim and the Four Collectors of the Sunan collected this Hadith. Imam Ahmad recorded that Umm Hisham bint Harithah said, "For around two years, or a year and a part of another year, our oven and the oven of the Prophet ﷺ was one and the same. I memorized Surah, ق ۚ وَالْقُرْآنِ الْمَجِيدِ (Qaf. By the Glorious Qur'an.) from the tongue of the Messenger of Allah ﷺ who used to recite it every Friday while standing on the Minbar delivering the Friday sermon to the people." Muslim collected this Hadith. Abu Dawud also recorded that the daughter of Al-Harith bin An-Nu'man said, "I only memorized Surah Qaf from the mouth of the Messenger of Allah ﷺ who used to recite it in every Friday Khutbah. Our oven and the oven of the Messenger ﷺ was one and the same." Muslim and An-Nasa'i collected this Hadith. Therefore, the Messenger of Allah ﷺ used to recite this Surah during large gatherings such as the 'Ids and during Friday sermons. He did so because this Surah contains news of the beginning of creation, Resurrection, the Return, Standing (before Allah), the Reckoning, Paradise, the Fire, Allah's reward and punishment, lessons of encouragement, and lessons of discouragement. Allah knows best. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. ق ۚ وَالْقُرْآنِ الْمَجِيدِ - بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ - أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ - قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ وَعِنْدَنَا كِتَابٌ حَفِيظٌ - بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ (1. Qaf. By the Glorious Qur'an.)(2. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!")(3. "When we are dead and have become dust. (Shall we be resurrected?) That is a far return.")(4. We know that which the earth takes of them, and with Us is a Book preserved.)(5. Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) ق ۚ (Qaf.) which is one of the letters of the alphabet that are mentioned in the beginning of some Surahs, such as, ص ۚ (Sad.)(38:1) ن ۚ (Nun.)(68:1) الم (Alif Lam Mim.)(2:1), حم (Ha Mim.)(40:1), and طس (Ta Sin Mim.)(28:1) and etc., Mujahid and several others said this. We also discussed this in the beginning of the explanation of Surat Al-Baqarah, and therefore, it is not necessary to repeat it here. The Disbelievers wonder at the Message and Resurrection Allah said, وَالْقُرْآنِ الْمَجِيدِ (By the Glorious Qur'an.) means by the Honorable and Great Qur'an, which, لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ (Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise.)(41:42) The subject of the oath contained in this Ayah is specified afterwards, even though it does not appear by word, emphasizing prophethood, resurrection and affirming that they are true. There are similar kinds of oaths in the Qur'an, whose subject is included in the meaning but not by word, such as, ص ۚ وَالْقُرْآنِ ذِي الذِّكْرِ - بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقَاقٍ (Sad. By the Qur'an full of reminding. Nay, those who disbelieve are in false pride and opposition.)(38:1-2) Allah said here, ق ۚ وَالْقُرْآنِ الْمَجِيدِ - بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ (Qaf. By the Glorious Qur'an. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!") They wondered at the wisdom behind sending a Messenger who is a human being. Allah the Exalted and Most Honored said in another Ayah أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَىٰ رَجُلٍ مِنْهُمْ أَنْ أَنْذِرِ النَّاسَ (Is it a wonder for mankind that We have sent Our revelation to a man from among themselves (saying): "Warn mankind.")(10:2), meaning, this is not strange, for Allah chooses Messengers from angels and humans. Allah the Exalted and Most Honored mentioned that the disbelievers also wondered about the Resurrection and discounted its coming, أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ (When we are dead and have become dust. That is a far return.) They said, 'after we die, disintegrate, with our organs torn apart and we become dust, how can we be brought back to our original shape and bodies,' ذَٰلِكَ رَجْعٌ بَعِيدٌ (That is a far return.) 'it is not likely that it will ever occur.' They thought that Resurrection was far from happening and will never occur. Allah the Exalted responded to their statement by saying, قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ (We know that which the earth takes of them.) meaning, 'We know what the earth consumes of their dead bodies.' Where and how the bodies disintegrated, what they turned into and how they have become, all of this is never absent from Allah's knowledge. وَعِنْدَنَا كِتَابٌ حَفِيظٌ (and with Us is a Book preserved,) 'that keeps all records. Therefore, Our knowledge is encompassing and the Book of decrees has everything precisely recorded in it. Al-'Awfi narrated that 'Abdullah bin 'Abbas commented on the statement of Allah the Exalted, قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ (We know that which the earth takes of them,) "It refers to what the earth consumes of their flesh, skin, bones and hair." A similar view was recorded from Mujahid, Qatadah, Ad-Dahhak and several others. Allah, the Exalted and Most Honored, explained the reason behind their disbelief, rebellion and discounting the possibility of what is truly possible, بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ (Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) This is the state of all those who defy the Truth: whatever they say and utter after denying the Truth, is utterly false. Marij means, in disarray, in a confused state and defying the characteristics of the Truth. Allah the Exalted said in another Ayah, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.)(51:8-9)

The Beginning of Muffasal Section of the Qur'an This Surah is the first Surah in the Mufassal section of the Qur'an, according to the correct view. It is said that the Mufassal starts with Surat Al-Hujurat. Some common people say that the Mufassal starts with Surah 'Amma An-Naba, (chapter 78), however, this is not true because none of the respected scholars ever supported this opinion. Aws (bin Hudhayfah) said; "I asked the Companions of Allah's Messenger ﷺ how they divided the Qur'an. They said; 'Three, five, seven, nine, eleven, thirteen, and the Mufassal section as one.'" This was recorded by Ibn Majah and Imam Ahmad. If one counts forty-eight Surahs, the next Surah will be Surah Qaf. The details are as follows: The [first] three Surahs are Al-Baqarah (chapter 2), Al 'Imran (3), then An-Nisa' (4). The five are Al-Ma'idah (5), Al-An'am (6), Al-A'raf (7), Al-Anfal (8) and Bara'ah (or At-Tawbah)(9). The seven next Surahs are Surah Yunus (10), Hud (11), Yusuf (12), Ar-Ra'd (13), Ibrahim (14), Al-Hijr (15) and An-Nahl (16). The nine next Surahs are, Subhan (or Al-Isra' (17)], Al-Kahf (18), Maryam (19), Ta Ha (20), Al-Anbiya' (21), Al-Hajj (22), Al-Mu'minun (23), An-Nur (24) and Al-Furqan (25). The next eleven Surahs are Surat Ash-Shu'ara (26), An-Naml (27), Al-Qasas (28), Al-'Ankabut (29), Ar-Rum (30), Luqman (31), Alif Lam Mim As-Sajdah (32), Al-Ahzab (33), Saba' (34), Fatir (35) and Ya Sin (36). The next thirteen are Surat As-Saffat (37), Sad (38), Az-Zumar (39), Ghafir (40), Ha Mim As-Sajdah (or Fussilat)(41), Ash-Shura (42), Az-Zukhruf (43), Ad-Dukhan (44), Al-Jathiyah (45), Al-Ahqaf (46), Al-Qital (or Muhammad)(47), Al-Fath (48) and Al-Hujurat (49). After that comes the Mufassal section, according to the Companions, may Allah be pleased with them all. Therefore, Surah Qaf (chapter 50) is the first of the Mufassal, just as we stated, and all praise is due to Allah and all favors are from Him. The Virtues of Surah Qaf Imam Ahmad recorded that 'Umar bin Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet ﷺ recite during the 'Id Prayer?" Abu Waqid said, "Surah Qaf and Surat Iqtarabat [i.e. Surat Al-Qamar (54)]." Muslim and the Four Collectors of the Sunan collected this Hadith. Imam Ahmad recorded that Umm Hisham bint Harithah said, "For around two years, or a year and a part of another year, our oven and the oven of the Prophet ﷺ was one and the same. I memorized Surah, ق ۚ وَالْقُرْآنِ الْمَجِيدِ (Qaf. By the Glorious Qur'an.) from the tongue of the Messenger of Allah ﷺ who used to recite it every Friday while standing on the Minbar delivering the Friday sermon to the people." Muslim collected this Hadith. Abu Dawud also recorded that the daughter of Al-Harith bin An-Nu'man said, "I only memorized Surah Qaf from the mouth of the Messenger of Allah ﷺ who used to recite it in every Friday Khutbah. Our oven and the oven of the Messenger ﷺ was one and the same." Muslim and An-Nasa'i collected this Hadith. Therefore, the Messenger of Allah ﷺ used to recite this Surah during large gatherings such as the 'Ids and during Friday sermons. He did so because this Surah contains news of the beginning of creation, Resurrection, the Return, Standing (before Allah), the Reckoning, Paradise, the Fire, Allah's reward and punishment, lessons of encouragement, and lessons of discouragement. Allah knows best. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. ق ۚ وَالْقُرْآنِ الْمَجِيدِ - بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ - أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ - قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ وَعِنْدَنَا كِتَابٌ حَفِيظٌ - بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ (1. Qaf. By the Glorious Qur'an.)(2. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!")(3. "When we are dead and have become dust. (Shall we be resurrected?) That is a far return.")(4. We know that which the earth takes of them, and with Us is a Book preserved.)(5. Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) ق ۚ (Qaf.) which is one of the letters of the alphabet that are mentioned in the beginning of some Surahs, such as, ص ۚ (Sad.)(38:1) ن ۚ (Nun.)(68:1) الم (Alif Lam Mim.)(2:1), حم (Ha Mim.)(40:1), and طس (Ta Sin Mim.)(28:1) and etc., Mujahid and several others said this. We also discussed this in the beginning of the explanation of Surat Al-Baqarah, and therefore, it is not necessary to repeat it here. The Disbelievers wonder at the Message and Resurrection Allah said, وَالْقُرْآنِ الْمَجِيدِ (By the Glorious Qur'an.) means by the Honorable and Great Qur'an, which, لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ (Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise.)(41:42) The subject of the oath contained in this Ayah is specified afterwards, even though it does not appear by word, emphasizing prophethood, resurrection and affirming that they are true. There are similar kinds of oaths in the Qur'an, whose subject is included in the meaning but not by word, such as, ص ۚ وَالْقُرْآنِ ذِي الذِّكْرِ - بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقَاقٍ (Sad. By the Qur'an full of reminding. Nay, those who disbelieve are in false pride and opposition.)(38:1-2) Allah said here, ق ۚ وَالْقُرْآنِ الْمَجِيدِ - بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ (Qaf. By the Glorious Qur'an. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!") They wondered at the wisdom behind sending a Messenger who is a human being. Allah the Exalted and Most Honored said in another Ayah أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَىٰ رَجُلٍ مِنْهُمْ أَنْ أَنْذِرِ النَّاسَ (Is it a wonder for mankind that We have sent Our revelation to a man from among themselves (saying): "Warn mankind.")(10:2), meaning, this is not strange, for Allah chooses Messengers from angels and humans. Allah the Exalted and Most Honored mentioned that the disbelievers also wondered about the Resurrection and discounted its coming, أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ (When we are dead and have become dust. That is a far return.) They said, 'after we die, disintegrate, with our organs torn apart and we become dust, how can we be brought back to our original shape and bodies,' ذَٰلِكَ رَجْعٌ بَعِيدٌ (That is a far return.) 'it is not likely that it will ever occur.' They thought that Resurrection was far from happening and will never occur. Allah the Exalted responded to their statement by saying, قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ (We know that which the earth takes of them.) meaning, 'We know what the earth consumes of their dead bodies.' Where and how the bodies disintegrated, what they turned into and how they have become, all of this is never absent from Allah's knowledge. وَعِنْدَنَا كِتَابٌ حَفِيظٌ (and with Us is a Book preserved,) 'that keeps all records. Therefore, Our knowledge is encompassing and the Book of decrees has everything precisely recorded in it. Al-'Awfi narrated that 'Abdullah bin 'Abbas commented on the statement of Allah the Exalted, قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ (We know that which the earth takes of them,) "It refers to what the earth consumes of their flesh, skin, bones and hair." A similar view was recorded from Mujahid, Qatadah, Ad-Dahhak and several others. Allah, the Exalted and Most Honored, explained the reason behind their disbelief, rebellion and discounting the possibility of what is truly possible, بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ (Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) This is the state of all those who defy the Truth: whatever they say and utter after denying the Truth, is utterly false. Marij means, in disarray, in a confused state and defying the characteristics of the Truth. Allah the Exalted said in another Ayah, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.)(51:8-9)

The Beginning of Muffasal Section of the Qur'an This Surah is the first Surah in the Mufassal section of the Qur'an, according to the correct view. It is said that the Mufassal starts with Surat Al-Hujurat. Some common people say that the Mufassal starts with Surah 'Amma An-Naba, (chapter 78), however, this is not true because none of the respected scholars ever supported this opinion. Aws (bin Hudhayfah) said; "I asked the Companions of Allah's Messenger ﷺ how they divided the Qur'an. They said; 'Three, five, seven, nine, eleven, thirteen, and the Mufassal section as one.'" This was recorded by Ibn Majah and Imam Ahmad. If one counts forty-eight Surahs, the next Surah will be Surah Qaf. The details are as follows: The [first] three Surahs are Al-Baqarah (chapter 2), Al 'Imran (3), then An-Nisa' (4). The five are Al-Ma'idah (5), Al-An'am (6), Al-A'raf (7), Al-Anfal (8) and Bara'ah (or At-Tawbah)(9). The seven next Surahs are Surah Yunus (10), Hud (11), Yusuf (12), Ar-Ra'd (13), Ibrahim (14), Al-Hijr (15) and An-Nahl (16). The nine next Surahs are, Subhan (or Al-Isra' (17)], Al-Kahf (18), Maryam (19), Ta Ha (20), Al-Anbiya' (21), Al-Hajj (22), Al-Mu'minun (23), An-Nur (24) and Al-Furqan (25). The next eleven Surahs are Surat Ash-Shu'ara (26), An-Naml (27), Al-Qasas (28), Al-'Ankabut (29), Ar-Rum (30), Luqman (31), Alif Lam Mim As-Sajdah (32), Al-Ahzab (33), Saba' (34), Fatir (35) and Ya Sin (36). The next thirteen are Surat As-Saffat (37), Sad (38), Az-Zumar (39), Ghafir (40), Ha Mim As-Sajdah (or Fussilat)(41), Ash-Shura (42), Az-Zukhruf (43), Ad-Dukhan (44), Al-Jathiyah (45), Al-Ahqaf (46), Al-Qital (or Muhammad)(47), Al-Fath (48) and Al-Hujurat (49). After that comes the Mufassal section, according to the Companions, may Allah be pleased with them all. Therefore, Surah Qaf (chapter 50) is the first of the Mufassal, just as we stated, and all praise is due to Allah and all favors are from Him. The Virtues of Surah Qaf Imam Ahmad recorded that 'Umar bin Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet ﷺ recite during the 'Id Prayer?" Abu Waqid said, "Surah Qaf and Surat Iqtarabat [i.e. Surat Al-Qamar (54)]." Muslim and the Four Collectors of the Sunan collected this Hadith. Imam Ahmad recorded that Umm Hisham bint Harithah said, "For around two years, or a year and a part of another year, our oven and the oven of the Prophet ﷺ was one and the same. I memorized Surah, ق ۚ وَالْقُرْآنِ الْمَجِيدِ (Qaf. By the Glorious Qur'an.) from the tongue of the Messenger of Allah ﷺ who used to recite it every Friday while standing on the Minbar delivering the Friday sermon to the people." Muslim collected this Hadith. Abu Dawud also recorded that the daughter of Al-Harith bin An-Nu'man said, "I only memorized Surah Qaf from the mouth of the Messenger of Allah ﷺ who used to recite it in every Friday Khutbah. Our oven and the oven of the Messenger ﷺ was one and the same." Muslim and An-Nasa'i collected this Hadith. Therefore, the Messenger of Allah ﷺ used to recite this Surah during large gatherings such as the 'Ids and during Friday sermons. He did so because this Surah contains news of the beginning of creation, Resurrection, the Return, Standing (before Allah), the Reckoning, Paradise, the Fire, Allah's reward and punishment, lessons of encouragement, and lessons of discouragement. Allah knows best. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. ق ۚ وَالْقُرْآنِ الْمَجِيدِ - بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ - أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ - قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ وَعِنْدَنَا كِتَابٌ حَفِيظٌ - بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ (1. Qaf. By the Glorious Qur'an.)(2. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!")(3. "When we are dead and have become dust. (Shall we be resurrected?) That is a far return.")(4. We know that which the earth takes of them, and with Us is a Book preserved.)(5. Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) ق ۚ (Qaf.) which is one of the letters of the alphabet that are mentioned in the beginning of some Surahs, such as, ص ۚ (Sad.)(38:1) ن ۚ (Nun.)(68:1) الم (Alif Lam Mim.)(2:1), حم (Ha Mim.)(40:1), and طس (Ta Sin Mim.)(28:1) and etc., Mujahid and several others said this. We also discussed this in the beginning of the explanation of Surat Al-Baqarah, and therefore, it is not necessary to repeat it here. The Disbelievers wonder at the Message and Resurrection Allah said, وَالْقُرْآنِ الْمَجِيدِ (By the Glorious Qur'an.) means by the Honorable and Great Qur'an, which, لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ (Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise.)(41:42) The subject of the oath contained in this Ayah is specified afterwards, even though it does not appear by word, emphasizing prophethood, resurrection and affirming that they are true. There are similar kinds of oaths in the Qur'an, whose subject is included in the meaning but not by word, such as, ص ۚ وَالْقُرْآنِ ذِي الذِّكْرِ - بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقَاقٍ (Sad. By the Qur'an full of reminding. Nay, those who disbelieve are in false pride and opposition.)(38:1-2) Allah said here, ق ۚ وَالْقُرْآنِ الْمَجِيدِ - بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ (Qaf. By the Glorious Qur'an. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!") They wondered at the wisdom behind sending a Messenger who is a human being. Allah the Exalted and Most Honored said in another Ayah أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَىٰ رَجُلٍ مِنْهُمْ أَنْ أَنْذِرِ النَّاسَ (Is it a wonder for mankind that We have sent Our revelation to a man from among themselves (saying): "Warn mankind.")(10:2), meaning, this is not strange, for Allah chooses Messengers from angels and humans. Allah the Exalted and Most Honored mentioned that the disbelievers also wondered about the Resurrection and discounted its coming, أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ (When we are dead and have become dust. That is a far return.) They said, 'after we die, disintegrate, with our organs torn apart and we become dust, how can we be brought back to our original shape and bodies,' ذَٰلِكَ رَجْعٌ بَعِيدٌ (That is a far return.) 'it is not likely that it will ever occur.' They thought that Resurrection was far from happening and will never occur. Allah the Exalted responded to their statement by saying, قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ (We know that which the earth takes of them.) meaning, 'We know what the earth consumes of their dead bodies.' Where and how the bodies disintegrated, what they turned into and how they have become, all of this is never absent from Allah's knowledge. وَعِنْدَنَا كِتَابٌ حَفِيظٌ (and with Us is a Book preserved,) 'that keeps all records. Therefore, Our knowledge is encompassing and the Book of decrees has everything precisely recorded in it. Al-'Awfi narrated that 'Abdullah bin 'Abbas commented on the statement of Allah the Exalted, قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ (We know that which the earth takes of them,) "It refers to what the earth consumes of their flesh, skin, bones and hair." A similar view was recorded from Mujahid, Qatadah, Ad-Dahhak and several others. Allah, the Exalted and Most Honored, explained the reason behind their disbelief, rebellion and discounting the possibility of what is truly possible, بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ (Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) This is the state of all those who defy the Truth: whatever they say and utter after denying the Truth, is utterly false. Marij means, in disarray, in a confused state and defying the characteristics of the Truth. Allah the Exalted said in another Ayah, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.)(51:8-9)

The Beginning of Muffasal Section of the Qur'an This Surah is the first Surah in the Mufassal section of the Qur'an, according to the correct view. It is said that the Mufassal starts with Surat Al-Hujurat. Some common people say that the Mufassal starts with Surah 'Amma An-Naba, (chapter 78), however, this is not true because none of the respected scholars ever supported this opinion. Aws (bin Hudhayfah) said; "I asked the Companions of Allah's Messenger ﷺ how they divided the Qur'an. They said; 'Three, five, seven, nine, eleven, thirteen, and the Mufassal section as one.'" This was recorded by Ibn Majah and Imam Ahmad. If one counts forty-eight Surahs, the next Surah will be Surah Qaf. The details are as follows: The [first] three Surahs are Al-Baqarah (chapter 2), Al 'Imran (3), then An-Nisa' (4). The five are Al-Ma'idah (5), Al-An'am (6), Al-A'raf (7), Al-Anfal (8) and Bara'ah (or At-Tawbah)(9). The seven next Surahs are Surah Yunus (10), Hud (11), Yusuf (12), Ar-Ra'd (13), Ibrahim (14), Al-Hijr (15) and An-Nahl (16). The nine next Surahs are, Subhan (or Al-Isra' (17)], Al-Kahf (18), Maryam (19), Ta Ha (20), Al-Anbiya' (21), Al-Hajj (22), Al-Mu'minun (23), An-Nur (24) and Al-Furqan (25). The next eleven Surahs are Surat Ash-Shu'ara (26), An-Naml (27), Al-Qasas (28), Al-'Ankabut (29), Ar-Rum (30), Luqman (31), Alif Lam Mim As-Sajdah (32), Al-Ahzab (33), Saba' (34), Fatir (35) and Ya Sin (36). The next thirteen are Surat As-Saffat (37), Sad (38), Az-Zumar (39), Ghafir (40), Ha Mim As-Sajdah (or Fussilat)(41), Ash-Shura (42), Az-Zukhruf (43), Ad-Dukhan (44), Al-Jathiyah (45), Al-Ahqaf (46), Al-Qital (or Muhammad)(47), Al-Fath (48) and Al-Hujurat (49). After that comes the Mufassal section, according to the Companions, may Allah be pleased with them all. Therefore, Surah Qaf (chapter 50) is the first of the Mufassal, just as we stated, and all praise is due to Allah and all favors are from Him. The Virtues of Surah Qaf Imam Ahmad recorded that 'Umar bin Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet ﷺ recite during the 'Id Prayer?" Abu Waqid said, "Surah Qaf and Surat Iqtarabat [i.e. Surat Al-Qamar (54)]." Muslim and the Four Collectors of the Sunan collected this Hadith. Imam Ahmad recorded that Umm Hisham bint Harithah said, "For around two years, or a year and a part of another year, our oven and the oven of the Prophet ﷺ was one and the same. I memorized Surah, ق ۚ وَالْقُرْآنِ الْمَجِيدِ (Qaf. By the Glorious Qur'an.) from the tongue of the Messenger of Allah ﷺ who used to recite it every Friday while standing on the Minbar delivering the Friday sermon to the people." Muslim collected this Hadith. Abu Dawud also recorded that the daughter of Al-Harith bin An-Nu'man said, "I only memorized Surah Qaf from the mouth of the Messenger of Allah ﷺ who used to recite it in every Friday Khutbah. Our oven and the oven of the Messenger ﷺ was one and the same." Muslim and An-Nasa'i collected this Hadith. Therefore, the Messenger of Allah ﷺ used to recite this Surah during large gatherings such as the 'Ids and during Friday sermons. He did so because this Surah contains news of the beginning of creation, Resurrection, the Return, Standing (before Allah), the Reckoning, Paradise, the Fire, Allah's reward and punishment, lessons of encouragement, and lessons of discouragement. Allah knows best. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. ق ۚ وَالْقُرْآنِ الْمَجِيدِ - بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ - أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ - قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ وَعِنْدَنَا كِتَابٌ حَفِيظٌ - بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ (1. Qaf. By the Glorious Qur'an.)(2. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!")(3. "When we are dead and have become dust. (Shall we be resurrected?) That is a far return.")(4. We know that which the earth takes of them, and with Us is a Book preserved.)(5. Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) ق ۚ (Qaf.) which is one of the letters of the alphabet that are mentioned in the beginning of some Surahs, such as, ص ۚ (Sad.)(38:1) ن ۚ (Nun.)(68:1) الم (Alif Lam Mim.)(2:1), حم (Ha Mim.)(40:1), and طس (Ta Sin Mim.)(28:1) and etc., Mujahid and several others said this. We also discussed this in the beginning of the explanation of Surat Al-Baqarah, and therefore, it is not necessary to repeat it here. The Disbelievers wonder at the Message and Resurrection Allah said, وَالْقُرْآنِ الْمَجِيدِ (By the Glorious Qur'an.) means by the Honorable and Great Qur'an, which, لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ (Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise.)(41:42) The subject of the oath contained in this Ayah is specified afterwards, even though it does not appear by word, emphasizing prophethood, resurrection and affirming that they are true. There are similar kinds of oaths in the Qur'an, whose subject is included in the meaning but not by word, such as, ص ۚ وَالْقُرْآنِ ذِي الذِّكْرِ - بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقَاقٍ (Sad. By the Qur'an full of reminding. Nay, those who disbelieve are in false pride and opposition.)(38:1-2) Allah said here, ق ۚ وَالْقُرْآنِ الْمَجِيدِ - بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ (Qaf. By the Glorious Qur'an. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!") They wondered at the wisdom behind sending a Messenger who is a human being. Allah the Exalted and Most Honored said in another Ayah أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَىٰ رَجُلٍ مِنْهُمْ أَنْ أَنْذِرِ النَّاسَ (Is it a wonder for mankind that We have sent Our revelation to a man from among themselves (saying): "Warn mankind.")(10:2), meaning, this is not strange, for Allah chooses Messengers from angels and humans. Allah the Exalted and Most Honored mentioned that the disbelievers also wondered about the Resurrection and discounted its coming, أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ (When we are dead and have become dust. That is a far return.) They said, 'after we die, disintegrate, with our organs torn apart and we become dust, how can we be brought back to our original shape and bodies,' ذَٰلِكَ رَجْعٌ بَعِيدٌ (That is a far return.) 'it is not likely that it will ever occur.' They thought that Resurrection was far from happening and will never occur. Allah the Exalted responded to their statement by saying, قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ (We know that which the earth takes of them.) meaning, 'We know what the earth consumes of their dead bodies.' Where and how the bodies disintegrated, what they turned into and how they have become, all of this is never absent from Allah's knowledge. وَعِنْدَنَا كِتَابٌ حَفِيظٌ (and with Us is a Book preserved,) 'that keeps all records. Therefore, Our knowledge is encompassing and the Book of decrees has everything precisely recorded in it. Al-'Awfi narrated that 'Abdullah bin 'Abbas commented on the statement of Allah the Exalted, قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ (We know that which the earth takes of them,) "It refers to what the earth consumes of their flesh, skin, bones and hair." A similar view was recorded from Mujahid, Qatadah, Ad-Dahhak and several others. Allah, the Exalted and Most Honored, explained the reason behind their disbelief, rebellion and discounting the possibility of what is truly possible, بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ (Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) This is the state of all those who defy the Truth: whatever they say and utter after denying the Truth, is utterly false. Marij means, in disarray, in a confused state and defying the characteristics of the Truth. Allah the Exalted said in another Ayah, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.)(51:8-9)

The Beginning of Muffasal Section of the Qur'an This Surah is the first Surah in the Mufassal section of the Qur'an, according to the correct view. It is said that the Mufassal starts with Surat Al-Hujurat. Some common people say that the Mufassal starts with Surah 'Amma An-Naba, (chapter 78), however, this is not true because none of the respected scholars ever supported this opinion. Aws (bin Hudhayfah) said; "I asked the Companions of Allah's Messenger ﷺ how they divided the Qur'an. They said; 'Three, five, seven, nine, eleven, thirteen, and the Mufassal section as one.'" This was recorded by Ibn Majah and Imam Ahmad. If one counts forty-eight Surahs, the next Surah will be Surah Qaf. The details are as follows: The [first] three Surahs are Al-Baqarah (chapter 2), Al 'Imran (3), then An-Nisa' (4). The five are Al-Ma'idah (5), Al-An'am (6), Al-A'raf (7), Al-Anfal (8) and Bara'ah (or At-Tawbah)(9). The seven next Surahs are Surah Yunus (10), Hud (11), Yusuf (12), Ar-Ra'd (13), Ibrahim (14), Al-Hijr (15) and An-Nahl (16). The nine next Surahs are, Subhan (or Al-Isra' (17)], Al-Kahf (18), Maryam (19), Ta Ha (20), Al-Anbiya' (21), Al-Hajj (22), Al-Mu'minun (23), An-Nur (24) and Al-Furqan (25). The next eleven Surahs are Surat Ash-Shu'ara (26), An-Naml (27), Al-Qasas (28), Al-'Ankabut (29), Ar-Rum (30), Luqman (31), Alif Lam Mim As-Sajdah (32), Al-Ahzab (33), Saba' (34), Fatir (35) and Ya Sin (36). The next thirteen are Surat As-Saffat (37), Sad (38), Az-Zumar (39), Ghafir (40), Ha Mim As-Sajdah (or Fussilat)(41), Ash-Shura (42), Az-Zukhruf (43), Ad-Dukhan (44), Al-Jathiyah (45), Al-Ahqaf (46), Al-Qital (or Muhammad)(47), Al-Fath (48) and Al-Hujurat (49). After that comes the Mufassal section, according to the Companions, may Allah be pleased with them all. Therefore, Surah Qaf (chapter 50) is the first of the Mufassal, just as we stated, and all praise is due to Allah and all favors are from Him. The Virtues of Surah Qaf Imam Ahmad recorded that 'Umar bin Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet ﷺ recite during the 'Id Prayer?" Abu Waqid said, "Surah Qaf and Surat Iqtarabat [i.e. Surat Al-Qamar (54)]." Muslim and the Four Collectors of the Sunan collected this Hadith. Imam Ahmad recorded that Umm Hisham bint Harithah said, "For around two years, or a year and a part of another year, our oven and the oven of the Prophet ﷺ was one and the same. I memorized Surah, ق ۚ وَالْقُرْآنِ الْمَجِيدِ (Qaf. By the Glorious Qur'an.) from the tongue of the Messenger of Allah ﷺ who used to recite it every Friday while standing on the Minbar delivering the Friday sermon to the people." Muslim collected this Hadith. Abu Dawud also recorded that the daughter of Al-Harith bin An-Nu'man said, "I only memorized Surah Qaf from the mouth of the Messenger of Allah ﷺ who used to recite it in every Friday Khutbah. Our oven and the oven of the Messenger ﷺ was one and the same." Muslim and An-Nasa'i collected this Hadith. Therefore, the Messenger of Allah ﷺ used to recite this Surah during large gatherings such as the 'Ids and during Friday sermons. He did so because this Surah contains news of the beginning of creation, Resurrection, the Return, Standing (before Allah), the Reckoning, Paradise, the Fire, Allah's reward and punishment, lessons of encouragement, and lessons of discouragement. Allah knows best. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. ق ۚ وَالْقُرْآنِ الْمَجِيدِ - بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ - أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ - قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ وَعِنْدَنَا كِتَابٌ حَفِيظٌ - بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ (1. Qaf. By the Glorious Qur'an.)(2. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!")(3. "When we are dead and have become dust. (Shall we be resurrected?) That is a far return.")(4. We know that which the earth takes of them, and with Us is a Book preserved.)(5. Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) ق ۚ (Qaf.) which is one of the letters of the alphabet that are mentioned in the beginning of some Surahs, such as, ص ۚ (Sad.)(38:1) ن ۚ (Nun.)(68:1) الم (Alif Lam Mim.)(2:1), حم (Ha Mim.)(40:1), and طس (Ta Sin Mim.)(28:1) and etc., Mujahid and several others said this. We also discussed this in the beginning of the explanation of Surat Al-Baqarah, and therefore, it is not necessary to repeat it here. The Disbelievers wonder at the Message and Resurrection Allah said, وَالْقُرْآنِ الْمَجِيدِ (By the Glorious Qur'an.) means by the Honorable and Great Qur'an, which, لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ (Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise.)(41:42) The subject of the oath contained in this Ayah is specified afterwards, even though it does not appear by word, emphasizing prophethood, resurrection and affirming that they are true. There are similar kinds of oaths in the Qur'an, whose subject is included in the meaning but not by word, such as, ص ۚ وَالْقُرْآنِ ذِي الذِّكْرِ - بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقَاقٍ (Sad. By the Qur'an full of reminding. Nay, those who disbelieve are in false pride and opposition.)(38:1-2) Allah said here, ق ۚ وَالْقُرْآنِ الْمَجِيدِ - بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ (Qaf. By the Glorious Qur'an. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!") They wondered at the wisdom behind sending a Messenger who is a human being. Allah the Exalted and Most Honored said in another Ayah أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَىٰ رَجُلٍ مِنْهُمْ أَنْ أَنْذِرِ النَّاسَ (Is it a wonder for mankind that We have sent Our revelation to a man from among themselves (saying): "Warn mankind.")(10:2), meaning, this is not strange, for Allah chooses Messengers from angels and humans. Allah the Exalted and Most Honored mentioned that the disbelievers also wondered about the Resurrection and discounted its coming, أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ (When we are dead and have become dust. That is a far return.) They said, 'after we die, disintegrate, with our organs torn apart and we become dust, how can we be brought back to our original shape and bodies,' ذَٰلِكَ رَجْعٌ بَعِيدٌ (That is a far return.) 'it is not likely that it will ever occur.' They thought that Resurrection was far from happening and will never occur. Allah the Exalted responded to their statement by saying, قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ (We know that which the earth takes of them.) meaning, 'We know what the earth consumes of their dead bodies.' Where and how the bodies disintegrated, what they turned into and how they have become, all of this is never absent from Allah's knowledge. وَعِنْدَنَا كِتَابٌ حَفِيظٌ (and with Us is a Book preserved,) 'that keeps all records. Therefore, Our knowledge is encompassing and the Book of decrees has everything precisely recorded in it. Al-'Awfi narrated that 'Abdullah bin 'Abbas commented on the statement of Allah the Exalted, قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ (We know that which the earth takes of them,) "It refers to what the earth consumes of their flesh, skin, bones and hair." A similar view was recorded from Mujahid, Qatadah, Ad-Dahhak and several others. Allah, the Exalted and Most Honored, explained the reason behind their disbelief, rebellion and discounting the possibility of what is truly possible, بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ (Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) This is the state of all those who defy the Truth: whatever they say and utter after denying the Truth, is utterly false. Marij means, in disarray, in a confused state and defying the characteristics of the Truth. Allah the Exalted said in another Ayah, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.)(51:8-9)

Have they not looked at the heaven above them, how We have made it and adorned it, and there are no Furuj in it (6)And the earth! We have spread it out, and set thereon Rawasi standing firm, and We planted in it every lovely (Bahij) pair (7)An insight and a Reminder for every servant who turns to Allah in repentance (8)And We send down blessed water (rain) from the sky, then We produce therewith Jannat and grain that are reaped (9)And date palms Basiqat, with arranged clusters (10)A provision for the servants. And We give life therewith to a dead land. Thus will be the Resurrection (11) Allah's Power and Ability over what is Greater than Resurrection Allah the Exalted notifies the servants of His infinite power, which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discount, أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا (Have they not looked at the heaven above them, how We have made it and adorned it,) with lamps; وَمَا لَهَا مِنْ فُرُوجٍ (and there are no Furuj in it?) i.e., clefts, according to Mujahid. Others said that Furuj means, rifts, or cracks. All these meanings are close to one another. Allah the Exalted and Most Honored said, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ - ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ (Who has created the seven heavens one above another; you can see no fault in the creation of the Most Gracious. Then look again: "Can you see any rifts?" Then look again and yet again, your sight will return to you in a state of humiliation and worn out.)(67:3-4) fatigued, unable to discover any imperfection or shortcomings. The statement of Allah the Exalted, the Blessed, وَالْأَرْضَ مَدَدْنَاهَا (And the earth! We have spread it out,) means, 'We made it spacious and spread it out,' وَأَلْقَيْنَا فِيهَا رَوَاسِيَ (and set thereon Rawasi standing firm.) which are the mountains to save the earth from shaking along with its inhabitants, وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ بَهِيجٍ (and We planted in it every lovely (Bahij) pair.) every kind and species of plant, fruit and vegetation, وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ (And of everything We have created pairs that you may reflect.)(51:49) Allah's saying 'Bahij', meaning a beautiful scene, تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُنِيبٍ (An insight and a Reminder for every servant who turns to Allah in repentance.) Allah says that observing the creation of the heavens and earth and all the great things that He has placed in them provides insight, proof and a lesson for every penitent servant who submits in humbleness and repentance to Allah feeling fear, in awe of Him. Allah the Exalted said, وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا (And We send down blessed water from the sky,) meaning beneficial, فَأَنْبَتْنَا بِهِ جَنَّاتٍ (then We produce therewith Jannat), means special and public parks, gardens, etc. وَحَبَّ الْحَصِيدِ (and grain that are reaped) grains that are harvested for food and for storage for later use, وَالنَّخْلَ بَاسِقَاتٍ (And date palms Basiqat,) meaning, tall and high, according to the explanation reported from Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Qatadah and As-Suddi. Allah said, لَهَا طَلْعٌ نَضِيدٌ (with arrranged clusters.) producing fruits arranged in clusters, رِزْقًا لِلْعِبَادِ ۖ (A provision for (Allah's) servants.) for (Allah's) creation, وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًا ۚ (And We give life therewith to a dead land.) this is the land that was barren. However, when rain falls upon it, it is stirred to life; it swells and produces all of the lovely pairs such as flowers and the like – amazing on account of their beauty. All of this comes into existence after the land was without greenery, yet it was stirred back to life and became green. Indeed, this should provide proof of Resurrection after death and disintegration; thus Allah resurrects the dead. This sign of Allah's ability that is seen and witnessed is greater than the denial of those who discount the possibility of Resurrection. Allah the Exalted and Most Honored said in other Ayat, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (The creation of the heavens and the earth is indeed greater than the creation of mankind;)(40:57), أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) and, وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (And among His signs (is this), that you see the earth barren; but when We send down water to it, it is stirred to life and growth. Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)(41:39)

Have they not looked at the heaven above them, how We have made it and adorned it, and there are no Furuj in it (6)And the earth! We have spread it out, and set thereon Rawasi standing firm, and We planted in it every lovely (Bahij) pair (7)An insight and a Reminder for every servant who turns to Allah in repentance (8)And We send down blessed water (rain) from the sky, then We produce therewith Jannat and grain that are reaped (9)And date palms Basiqat, with arranged clusters (10)A provision for the servants. And We give life therewith to a dead land. Thus will be the Resurrection (11) Allah's Power and Ability over what is Greater than Resurrection Allah the Exalted notifies the servants of His infinite power, which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discount, أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا (Have they not looked at the heaven above them, how We have made it and adorned it,) with lamps; وَمَا لَهَا مِنْ فُرُوجٍ (and there are no Furuj in it?) i.e., clefts, according to Mujahid. Others said that Furuj means, rifts, or cracks. All these meanings are close to one another. Allah the Exalted and Most Honored said, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ - ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ (Who has created the seven heavens one above another; you can see no fault in the creation of the Most Gracious. Then look again: "Can you see any rifts?" Then look again and yet again, your sight will return to you in a state of humiliation and worn out.)(67:3-4) fatigued, unable to discover any imperfection or shortcomings. The statement of Allah the Exalted, the Blessed, وَالْأَرْضَ مَدَدْنَاهَا (And the earth! We have spread it out,) means, 'We made it spacious and spread it out,' وَأَلْقَيْنَا فِيهَا رَوَاسِيَ (and set thereon Rawasi standing firm.) which are the mountains to save the earth from shaking along with its inhabitants, وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ بَهِيجٍ (and We planted in it every lovely (Bahij) pair.) every kind and species of plant, fruit and vegetation, وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ (And of everything We have created pairs that you may reflect.)(51:49) Allah's saying 'Bahij', meaning a beautiful scene, تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُنِيبٍ (An insight and a Reminder for every servant who turns to Allah in repentance.) Allah says that observing the creation of the heavens and earth and all the great things that He has placed in them provides insight, proof and a lesson for every penitent servant who submits in humbleness and repentance to Allah feeling fear, in awe of Him. Allah the Exalted said, وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا (And We send down blessed water from the sky,) meaning beneficial, فَأَنْبَتْنَا بِهِ جَنَّاتٍ (then We produce therewith Jannat), means special and public parks, gardens, etc. وَحَبَّ الْحَصِيدِ (and grain that are reaped) grains that are harvested for food and for storage for later use, وَالنَّخْلَ بَاسِقَاتٍ (And date palms Basiqat,) meaning, tall and high, according to the explanation reported from Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Qatadah and As-Suddi. Allah said, لَهَا طَلْعٌ نَضِيدٌ (with arrranged clusters.) producing fruits arranged in clusters, رِزْقًا لِلْعِبَادِ ۖ (A provision for (Allah's) servants.) for (Allah's) creation, وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًا ۚ (And We give life therewith to a dead land.) this is the land that was barren. However, when rain falls upon it, it is stirred to life; it swells and produces all of the lovely pairs such as flowers and the like – amazing on account of their beauty. All of this comes into existence after the land was without greenery, yet it was stirred back to life and became green. Indeed, this should provide proof of Resurrection after death and disintegration; thus Allah resurrects the dead. This sign of Allah's ability that is seen and witnessed is greater than the denial of those who discount the possibility of Resurrection. Allah the Exalted and Most Honored said in other Ayat, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (The creation of the heavens and the earth is indeed greater than the creation of mankind;)(40:57), أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) and, وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (And among His signs (is this), that you see the earth barren; but when We send down water to it, it is stirred to life and growth. Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)(41:39)

Have they not looked at the heaven above them, how We have made it and adorned it, and there are no Furuj in it (6)And the earth! We have spread it out, and set thereon Rawasi standing firm, and We planted in it every lovely (Bahij) pair (7)An insight and a Reminder for every servant who turns to Allah in repentance (8)And We send down blessed water (rain) from the sky, then We produce therewith Jannat and grain that are reaped (9)And date palms Basiqat, with arranged clusters (10)A provision for the servants. And We give life therewith to a dead land. Thus will be the Resurrection (11) Allah's Power and Ability over what is Greater than Resurrection Allah the Exalted notifies the servants of His infinite power, which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discount, أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا (Have they not looked at the heaven above them, how We have made it and adorned it,) with lamps; وَمَا لَهَا مِنْ فُرُوجٍ (and there are no Furuj in it?) i.e., clefts, according to Mujahid. Others said that Furuj means, rifts, or cracks. All these meanings are close to one another. Allah the Exalted and Most Honored said, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ - ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ (Who has created the seven heavens one above another; you can see no fault in the creation of the Most Gracious. Then look again: "Can you see any rifts?" Then look again and yet again, your sight will return to you in a state of humiliation and worn out.)(67:3-4) fatigued, unable to discover any imperfection or shortcomings. The statement of Allah the Exalted, the Blessed, وَالْأَرْضَ مَدَدْنَاهَا (And the earth! We have spread it out,) means, 'We made it spacious and spread it out,' وَأَلْقَيْنَا فِيهَا رَوَاسِيَ (and set thereon Rawasi standing firm.) which are the mountains to save the earth from shaking along with its inhabitants, وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ بَهِيجٍ (and We planted in it every lovely (Bahij) pair.) every kind and species of plant, fruit and vegetation, وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ (And of everything We have created pairs that you may reflect.)(51:49) Allah's saying 'Bahij', meaning a beautiful scene, تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُنِيبٍ (An insight and a Reminder for every servant who turns to Allah in repentance.) Allah says that observing the creation of the heavens and earth and all the great things that He has placed in them provides insight, proof and a lesson for every penitent servant who submits in humbleness and repentance to Allah feeling fear, in awe of Him. Allah the Exalted said, وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا (And We send down blessed water from the sky,) meaning beneficial, فَأَنْبَتْنَا بِهِ جَنَّاتٍ (then We produce therewith Jannat), means special and public parks, gardens, etc. وَحَبَّ الْحَصِيدِ (and grain that are reaped) grains that are harvested for food and for storage for later use, وَالنَّخْلَ بَاسِقَاتٍ (And date palms Basiqat,) meaning, tall and high, according to the explanation reported from Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Qatadah and As-Suddi. Allah said, لَهَا طَلْعٌ نَضِيدٌ (with arrranged clusters.) producing fruits arranged in clusters, رِزْقًا لِلْعِبَادِ ۖ (A provision for (Allah's) servants.) for (Allah's) creation, وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًا ۚ (And We give life therewith to a dead land.) this is the land that was barren. However, when rain falls upon it, it is stirred to life; it swells and produces all of the lovely pairs such as flowers and the like – amazing on account of their beauty. All of this comes into existence after the land was without greenery, yet it was stirred back to life and became green. Indeed, this should provide proof of Resurrection after death and disintegration; thus Allah resurrects the dead. This sign of Allah's ability that is seen and witnessed is greater than the denial of those who discount the possibility of Resurrection. Allah the Exalted and Most Honored said in other Ayat, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (The creation of the heavens and the earth is indeed greater than the creation of mankind;)(40:57), أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) and, وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (And among His signs (is this), that you see the earth barren; but when We send down water to it, it is stirred to life and growth. Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)(41:39)

Have they not looked at the heaven above them, how We have made it and adorned it, and there are no Furuj in it (6)And the earth! We have spread it out, and set thereon Rawasi standing firm, and We planted in it every lovely (Bahij) pair (7)An insight and a Reminder for every servant who turns to Allah in repentance (8)And We send down blessed water (rain) from the sky, then We produce therewith Jannat and grain that are reaped (9)And date palms Basiqat, with arranged clusters (10)A provision for the servants. And We give life therewith to a dead land. Thus will be the Resurrection (11) Allah's Power and Ability over what is Greater than Resurrection Allah the Exalted notifies the servants of His infinite power, which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discount, أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا (Have they not looked at the heaven above them, how We have made it and adorned it,) with lamps; وَمَا لَهَا مِنْ فُرُوجٍ (and there are no Furuj in it?) i.e., clefts, according to Mujahid. Others said that Furuj means, rifts, or cracks. All these meanings are close to one another. Allah the Exalted and Most Honored said, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ - ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ (Who has created the seven heavens one above another; you can see no fault in the creation of the Most Gracious. Then look again: "Can you see any rifts?" Then look again and yet again, your sight will return to you in a state of humiliation and worn out.)(67:3-4) fatigued, unable to discover any imperfection or shortcomings. The statement of Allah the Exalted, the Blessed, وَالْأَرْضَ مَدَدْنَاهَا (And the earth! We have spread it out,) means, 'We made it spacious and spread it out,' وَأَلْقَيْنَا فِيهَا رَوَاسِيَ (and set thereon Rawasi standing firm.) which are the mountains to save the earth from shaking along with its inhabitants, وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ بَهِيجٍ (and We planted in it every lovely (Bahij) pair.) every kind and species of plant, fruit and vegetation, وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ (And of everything We have created pairs that you may reflect.)(51:49) Allah's saying 'Bahij', meaning a beautiful scene, تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُنِيبٍ (An insight and a Reminder for every servant who turns to Allah in repentance.) Allah says that observing the creation of the heavens and earth and all the great things that He has placed in them provides insight, proof and a lesson for every penitent servant who submits in humbleness and repentance to Allah feeling fear, in awe of Him. Allah the Exalted said, وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا (And We send down blessed water from the sky,) meaning beneficial, فَأَنْبَتْنَا بِهِ جَنَّاتٍ (then We produce therewith Jannat), means special and public parks, gardens, etc. وَحَبَّ الْحَصِيدِ (and grain that are reaped) grains that are harvested for food and for storage for later use, وَالنَّخْلَ بَاسِقَاتٍ (And date palms Basiqat,) meaning, tall and high, according to the explanation reported from Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Qatadah and As-Suddi. Allah said, لَهَا طَلْعٌ نَضِيدٌ (with arrranged clusters.) producing fruits arranged in clusters, رِزْقًا لِلْعِبَادِ ۖ (A provision for (Allah's) servants.) for (Allah's) creation, وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًا ۚ (And We give life therewith to a dead land.) this is the land that was barren. However, when rain falls upon it, it is stirred to life; it swells and produces all of the lovely pairs such as flowers and the like – amazing on account of their beauty. All of this comes into existence after the land was without greenery, yet it was stirred back to life and became green. Indeed, this should provide proof of Resurrection after death and disintegration; thus Allah resurrects the dead. This sign of Allah's ability that is seen and witnessed is greater than the denial of those who discount the possibility of Resurrection. Allah the Exalted and Most Honored said in other Ayat, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (The creation of the heavens and the earth is indeed greater than the creation of mankind;)(40:57), أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) and, وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (And among His signs (is this), that you see the earth barren; but when We send down water to it, it is stirred to life and growth. Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)(41:39)

Have they not looked at the heaven above them, how We have made it and adorned it, and there are no Furuj in it (6)And the earth! We have spread it out, and set thereon Rawasi standing firm, and We planted in it every lovely (Bahij) pair (7)An insight and a Reminder for every servant who turns to Allah in repentance (8)And We send down blessed water (rain) from the sky, then We produce therewith Jannat and grain that are reaped (9)And date palms Basiqat, with arranged clusters (10)A provision for the servants. And We give life therewith to a dead land. Thus will be the Resurrection (11) Allah's Power and Ability over what is Greater than Resurrection Allah the Exalted notifies the servants of His infinite power, which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discount, أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا (Have they not looked at the heaven above them, how We have made it and adorned it,) with lamps; وَمَا لَهَا مِنْ فُرُوجٍ (and there are no Furuj in it?) i.e., clefts, according to Mujahid. Others said that Furuj means, rifts, or cracks. All these meanings are close to one another. Allah the Exalted and Most Honored said, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ - ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ (Who has created the seven heavens one above another; you can see no fault in the creation of the Most Gracious. Then look again: "Can you see any rifts?" Then look again and yet again, your sight will return to you in a state of humiliation and worn out.)(67:3-4) fatigued, unable to discover any imperfection or shortcomings. The statement of Allah the Exalted, the Blessed, وَالْأَرْضَ مَدَدْنَاهَا (And the earth! We have spread it out,) means, 'We made it spacious and spread it out,' وَأَلْقَيْنَا فِيهَا رَوَاسِيَ (and set thereon Rawasi standing firm.) which are the mountains to save the earth from shaking along with its inhabitants, وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ بَهِيجٍ (and We planted in it every lovely (Bahij) pair.) every kind and species of plant, fruit and vegetation, وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ (And of everything We have created pairs that you may reflect.)(51:49) Allah's saying 'Bahij', meaning a beautiful scene, تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُنِيبٍ (An insight and a Reminder for every servant who turns to Allah in repentance.) Allah says that observing the creation of the heavens and earth and all the great things that He has placed in them provides insight, proof and a lesson for every penitent servant who submits in humbleness and repentance to Allah feeling fear, in awe of Him. Allah the Exalted said, وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا (And We send down blessed water from the sky,) meaning beneficial, فَأَنْبَتْنَا بِهِ جَنَّاتٍ (then We produce therewith Jannat), means special and public parks, gardens, etc. وَحَبَّ الْحَصِيدِ (and grain that are reaped) grains that are harvested for food and for storage for later use, وَالنَّخْلَ بَاسِقَاتٍ (And date palms Basiqat,) meaning, tall and high, according to the explanation reported from Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Qatadah and As-Suddi. Allah said, لَهَا طَلْعٌ نَضِيدٌ (with arrranged clusters.) producing fruits arranged in clusters, رِزْقًا لِلْعِبَادِ ۖ (A provision for (Allah's) servants.) for (Allah's) creation, وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًا ۚ (And We give life therewith to a dead land.) this is the land that was barren. However, when rain falls upon it, it is stirred to life; it swells and produces all of the lovely pairs such as flowers and the like – amazing on account of their beauty. All of this comes into existence after the land was without greenery, yet it was stirred back to life and became green. Indeed, this should provide proof of Resurrection after death and disintegration; thus Allah resurrects the dead. This sign of Allah's ability that is seen and witnessed is greater than the denial of those who discount the possibility of Resurrection. Allah the Exalted and Most Honored said in other Ayat, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (The creation of the heavens and the earth is indeed greater than the creation of mankind;)(40:57), أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) and, وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (And among His signs (is this), that you see the earth barren; but when We send down water to it, it is stirred to life and growth. Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)(41:39)

Have they not looked at the heaven above them, how We have made it and adorned it, and there are no Furuj in it (6)And the earth! We have spread it out, and set thereon Rawasi standing firm, and We planted in it every lovely (Bahij) pair (7)An insight and a Reminder for every servant who turns to Allah in repentance (8)And We send down blessed water (rain) from the sky, then We produce therewith Jannat and grain that are reaped (9)And date palms Basiqat, with arranged clusters (10)A provision for the servants. And We give life therewith to a dead land. Thus will be the Resurrection (11) Allah's Power and Ability over what is Greater than Resurrection Allah the Exalted notifies the servants of His infinite power, which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discount, أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا (Have they not looked at the heaven above them, how We have made it and adorned it,) with lamps; وَمَا لَهَا مِنْ فُرُوجٍ (and there are no Furuj in it?) i.e., clefts, according to Mujahid. Others said that Furuj means, rifts, or cracks. All these meanings are close to one another. Allah the Exalted and Most Honored said, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ - ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ (Who has created the seven heavens one above another; you can see no fault in the creation of the Most Gracious. Then look again: "Can you see any rifts?" Then look again and yet again, your sight will return to you in a state of humiliation and worn out.)(67:3-4) fatigued, unable to discover any imperfection or shortcomings. The statement of Allah the Exalted, the Blessed, وَالْأَرْضَ مَدَدْنَاهَا (And the earth! We have spread it out,) means, 'We made it spacious and spread it out,' وَأَلْقَيْنَا فِيهَا رَوَاسِيَ (and set thereon Rawasi standing firm.) which are the mountains to save the earth from shaking along with its inhabitants, وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ بَهِيجٍ (and We planted in it every lovely (Bahij) pair.) every kind and species of plant, fruit and vegetation, وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ (And of everything We have created pairs that you may reflect.)(51:49) Allah's saying 'Bahij', meaning a beautiful scene, تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُنِيبٍ (An insight and a Reminder for every servant who turns to Allah in repentance.) Allah says that observing the creation of the heavens and earth and all the great things that He has placed in them provides insight, proof and a lesson for every penitent servant who submits in humbleness and repentance to Allah feeling fear, in awe of Him. Allah the Exalted said, وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا (And We send down blessed water from the sky,) meaning beneficial, فَأَنْبَتْنَا بِهِ جَنَّاتٍ (then We produce therewith Jannat), means special and public parks, gardens, etc. وَحَبَّ الْحَصِيدِ (and grain that are reaped) grains that are harvested for food and for storage for later use, وَالنَّخْلَ بَاسِقَاتٍ (And date palms Basiqat,) meaning, tall and high, according to the explanation reported from Ibn 'Abbas, Mujahid, 'Ikrimah, Al-Hasan, Qatadah and As-Suddi. Allah said, لَهَا طَلْعٌ نَضِيدٌ (with arrranged clusters.) producing fruits arranged in clusters, رِزْقًا لِلْعِبَادِ ۖ (A provision for (Allah's) servants.) for (Allah's) creation, وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًا ۚ (And We give life therewith to a dead land.) this is the land that was barren. However, when rain falls upon it, it is stirred to life; it swells and produces all of the lovely pairs such as flowers and the like – amazing on account of their beauty. All of this comes into existence after the land was without greenery, yet it was stirred back to life and became green. Indeed, this should provide proof of Resurrection after death and disintegration; thus Allah resurrects the dead. This sign of Allah's ability that is seen and witnessed is greater than the denial of those who discount the possibility of Resurrection. Allah the Exalted and Most Honored said in other Ayat, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (The creation of the heavens and the earth is indeed greater than the creation of mankind;)(40:57), أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) and, وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (And among His signs (is this), that you see the earth barren; but when We send down water to it, it is stirred to life and growth. Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)(41:39)

Denied before them the people of Nuh, and the Dwellers of Rass, and Thamud (12)And 'Ad, and Fir'awn, and the brethren of Lut (13)And the Dwellers of Al-Aykah, and the people of Tubba'. Everyone of them denied (their) Messengers, so My threat took effect (14)Were We then tired with the first creation? Nay, they are in confused doubt about a new creation (15) Reminding the Quraysh of the Destruction of earlier Disbelieving Nations Allah the Exalted warns the disbelievers of Quraysh and reminds them of the punishment and painful torment that He sent in this life on their likes, who disbelieved before them. For instance, Allah the Exalted punished the people of Nuh by drowning them in the encompassing flood that touched all the people of earth. There is also the end that struck the people of Ar-Rass, and we mentioned their story before in Surat Al-Furqan, وَثَمُودُ - وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ (...and Thamud, and 'Ad, and Fir'awn, and the brethren of Lut,) the people of Sadum (Sodom) and the surrounding areas, to whom Lut was sent. Allah the Exalted shook the earth beneath them and turned their area into a reeking lake, as stinking as the disbelief, tyranny and defiance of the Truth that they had, وَأَصْحَابُ الْأَيْكَةِ (And the Dwellers of Al-Aykah), they are the nation of Shu'ayb, peace be upon him, وَقَوْمُ تُبَّعٍ (and the people of Tubba'), King of Yemen; we explained his story in the Tafsir of Surat Ad-Dukhan, and therefore, we do not need to repeat it here. All praise is due to Allah. كُلٌّ كَذَّبَ الرُّسُلَ (Everyone of them denied (their) Messengers,) means, all of these nations and their generations belied their respective Messenger, and whoever denies even one Messenger, is as if he has denied all Messengers. Allah the Exalted and Most Honored said, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh denied the Messengers.)(26:105) even though only one Messenger was sent to them, and indeed, if all the Messengers were sent to them, they would have disbelieved in them as well. Allah said, فَحَقَّ وَعِيدِ (so My threat took effect.) meaning, the promise of torment and punishment that Allah delivered to them on account of their denial took effect. Therefore, all those who fear suffering the same end should be warned, especially since the latter have denied their Messenger, just as the former denied their Messenger. Repeating the Creation is Easier than originating It Allah the Exalted said, أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ (Were We then tired with the first creation?) meaning, 'did starting the creation bring fatigue to Us, so as to cause doubt in them that repeating the creation was not possible?' بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ (Nay, they are in confused doubt about a new creation.) meaning, 'starting the creation did not tire Us, and repeating it is even easier.' Allah the Exalted and Most Honored said, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), and, وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust?" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!")(36:78-79) We mentioned earlier a Hadith collected in the Sahih, يَقُولُ اللهُ تَعَالَىٰ يُؤْذِينِي ابْنُ آدَمَ يَقُولُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي. وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ (Allah the Exalted said, "Son of 'Adam insults Me when he says, 'He will not resurrect me as He created me before!' But surely, originating creation is not easier for Me than reproducing it again.")

Denied before them the people of Nuh, and the Dwellers of Rass, and Thamud (12)And 'Ad, and Fir'awn, and the brethren of Lut (13)And the Dwellers of Al-Aykah, and the people of Tubba'. Everyone of them denied (their) Messengers, so My threat took effect (14)Were We then tired with the first creation? Nay, they are in confused doubt about a new creation (15) Reminding the Quraysh of the Destruction of earlier Disbelieving Nations Allah the Exalted warns the disbelievers of Quraysh and reminds them of the punishment and painful torment that He sent in this life on their likes, who disbelieved before them. For instance, Allah the Exalted punished the people of Nuh by drowning them in the encompassing flood that touched all the people of earth. There is also the end that struck the people of Ar-Rass, and we mentioned their story before in Surat Al-Furqan, وَثَمُودُ - وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ (...and Thamud, and 'Ad, and Fir'awn, and the brethren of Lut,) the people of Sadum (Sodom) and the surrounding areas, to whom Lut was sent. Allah the Exalted shook the earth beneath them and turned their area into a reeking lake, as stinking as the disbelief, tyranny and defiance of the Truth that they had, وَأَصْحَابُ الْأَيْكَةِ (And the Dwellers of Al-Aykah), they are the nation of Shu'ayb, peace be upon him, وَقَوْمُ تُبَّعٍ (and the people of Tubba'), King of Yemen; we explained his story in the Tafsir of Surat Ad-Dukhan, and therefore, we do not need to repeat it here. All praise is due to Allah. كُلٌّ كَذَّبَ الرُّسُلَ (Everyone of them denied (their) Messengers,) means, all of these nations and their generations belied their respective Messenger, and whoever denies even one Messenger, is as if he has denied all Messengers. Allah the Exalted and Most Honored said, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh denied the Messengers.)(26:105) even though only one Messenger was sent to them, and indeed, if all the Messengers were sent to them, they would have disbelieved in them as well. Allah said, فَحَقَّ وَعِيدِ (so My threat took effect.) meaning, the promise of torment and punishment that Allah delivered to them on account of their denial took effect. Therefore, all those who fear suffering the same end should be warned, especially since the latter have denied their Messenger, just as the former denied their Messenger. Repeating the Creation is Easier than originating It Allah the Exalted said, أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ (Were We then tired with the first creation?) meaning, 'did starting the creation bring fatigue to Us, so as to cause doubt in them that repeating the creation was not possible?' بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ (Nay, they are in confused doubt about a new creation.) meaning, 'starting the creation did not tire Us, and repeating it is even easier.' Allah the Exalted and Most Honored said, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), and, وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust?" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!")(36:78-79) We mentioned earlier a Hadith collected in the Sahih, يَقُولُ اللهُ تَعَالَىٰ يُؤْذِينِي ابْنُ آدَمَ يَقُولُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي. وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ (Allah the Exalted said, "Son of 'Adam insults Me when he says, 'He will not resurrect me as He created me before!' But surely, originating creation is not easier for Me than reproducing it again.")

Denied before them the people of Nuh, and the Dwellers of Rass, and Thamud (12)And 'Ad, and Fir'awn, and the brethren of Lut (13)And the Dwellers of Al-Aykah, and the people of Tubba'. Everyone of them denied (their) Messengers, so My threat took effect (14)Were We then tired with the first creation? Nay, they are in confused doubt about a new creation (15) Reminding the Quraysh of the Destruction of earlier Disbelieving Nations Allah the Exalted warns the disbelievers of Quraysh and reminds them of the punishment and painful torment that He sent in this life on their likes, who disbelieved before them. For instance, Allah the Exalted punished the people of Nuh by drowning them in the encompassing flood that touched all the people of earth. There is also the end that struck the people of Ar-Rass, and we mentioned their story before in Surat Al-Furqan, وَثَمُودُ - وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ (...and Thamud, and 'Ad, and Fir'awn, and the brethren of Lut,) the people of Sadum (Sodom) and the surrounding areas, to whom Lut was sent. Allah the Exalted shook the earth beneath them and turned their area into a reeking lake, as stinking as the disbelief, tyranny and defiance of the Truth that they had, وَأَصْحَابُ الْأَيْكَةِ (And the Dwellers of Al-Aykah), they are the nation of Shu'ayb, peace be upon him, وَقَوْمُ تُبَّعٍ (and the people of Tubba'), King of Yemen; we explained his story in the Tafsir of Surat Ad-Dukhan, and therefore, we do not need to repeat it here. All praise is due to Allah. كُلٌّ كَذَّبَ الرُّسُلَ (Everyone of them denied (their) Messengers,) means, all of these nations and their generations belied their respective Messenger, and whoever denies even one Messenger, is as if he has denied all Messengers. Allah the Exalted and Most Honored said, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh denied the Messengers.)(26:105) even though only one Messenger was sent to them, and indeed, if all the Messengers were sent to them, they would have disbelieved in them as well. Allah said, فَحَقَّ وَعِيدِ (so My threat took effect.) meaning, the promise of torment and punishment that Allah delivered to them on account of their denial took effect. Therefore, all those who fear suffering the same end should be warned, especially since the latter have denied their Messenger, just as the former denied their Messenger. Repeating the Creation is Easier than originating It Allah the Exalted said, أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ (Were We then tired with the first creation?) meaning, 'did starting the creation bring fatigue to Us, so as to cause doubt in them that repeating the creation was not possible?' بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ (Nay, they are in confused doubt about a new creation.) meaning, 'starting the creation did not tire Us, and repeating it is even easier.' Allah the Exalted and Most Honored said, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), and, وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust?" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!")(36:78-79) We mentioned earlier a Hadith collected in the Sahih, يَقُولُ اللهُ تَعَالَىٰ يُؤْذِينِي ابْنُ آدَمَ يَقُولُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي. وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ (Allah the Exalted said, "Son of 'Adam insults Me when he says, 'He will not resurrect me as He created me before!' But surely, originating creation is not easier for Me than reproducing it again.")

Denied before them the people of Nuh, and the Dwellers of Rass, and Thamud (12)And 'Ad, and Fir'awn, and the brethren of Lut (13)And the Dwellers of Al-Aykah, and the people of Tubba'. Everyone of them denied (their) Messengers, so My threat took effect (14)Were We then tired with the first creation? Nay, they are in confused doubt about a new creation (15) Reminding the Quraysh of the Destruction of earlier Disbelieving Nations Allah the Exalted warns the disbelievers of Quraysh and reminds them of the punishment and painful torment that He sent in this life on their likes, who disbelieved before them. For instance, Allah the Exalted punished the people of Nuh by drowning them in the encompassing flood that touched all the people of earth. There is also the end that struck the people of Ar-Rass, and we mentioned their story before in Surat Al-Furqan, وَثَمُودُ - وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ (...and Thamud, and 'Ad, and Fir'awn, and the brethren of Lut,) the people of Sadum (Sodom) and the surrounding areas, to whom Lut was sent. Allah the Exalted shook the earth beneath them and turned their area into a reeking lake, as stinking as the disbelief, tyranny and defiance of the Truth that they had, وَأَصْحَابُ الْأَيْكَةِ (And the Dwellers of Al-Aykah), they are the nation of Shu'ayb, peace be upon him, وَقَوْمُ تُبَّعٍ (and the people of Tubba'), King of Yemen; we explained his story in the Tafsir of Surat Ad-Dukhan, and therefore, we do not need to repeat it here. All praise is due to Allah. كُلٌّ كَذَّبَ الرُّسُلَ (Everyone of them denied (their) Messengers,) means, all of these nations and their generations belied their respective Messenger, and whoever denies even one Messenger, is as if he has denied all Messengers. Allah the Exalted and Most Honored said, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh denied the Messengers.)(26:105) even though only one Messenger was sent to them, and indeed, if all the Messengers were sent to them, they would have disbelieved in them as well. Allah said, فَحَقَّ وَعِيدِ (so My threat took effect.) meaning, the promise of torment and punishment that Allah delivered to them on account of their denial took effect. Therefore, all those who fear suffering the same end should be warned, especially since the latter have denied their Messenger, just as the former denied their Messenger. Repeating the Creation is Easier than originating It Allah the Exalted said, أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ (Were We then tired with the first creation?) meaning, 'did starting the creation bring fatigue to Us, so as to cause doubt in them that repeating the creation was not possible?' بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ (Nay, they are in confused doubt about a new creation.) meaning, 'starting the creation did not tire Us, and repeating it is even easier.' Allah the Exalted and Most Honored said, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), and, وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust?" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!")(36:78-79) We mentioned earlier a Hadith collected in the Sahih, يَقُولُ اللهُ تَعَالَىٰ يُؤْذِينِي ابْنُ آدَمَ يَقُولُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي. وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِهِ (Allah the Exalted said, "Son of 'Adam insults Me when he says, 'He will not resurrect me as He created me before!' But surely, originating creation is not easier for Me than reproducing it again.")

And indeed We have created man, and We know what his self whispers to him. And We are nearer to him than his jugular vein (16)(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (17)Not a word does he (or she) utter but there is a watcher by him ready (to record it)(18)And the stupor of death will come in truth: "This is what you have been avoiding! (19)And the Trumpet will be blown – that will be the Day of the threat (20)And every person will come forth along with a Sa'iq and a Shahid (21)(It will be said to the sinners): "Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day! (22) Allah encompasses and watches all of Man's Activity Allah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَلْ (Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.) The statement of Allah the Exalted, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) means, His angels are nearer to man than his jugular vein. Those who explained 'We' in the Ayah to mean 'Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that 'We' refers to 'Allah's knowledge'), for Allah did not say, 'and I am closer to him than his jugular vein.' Rather, He said, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) just as He said in the case of dying persons, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ (But We are nearer to him than you, but you see not.)(56:85), in reference to His angels (who take the souls). Allah the Exalted the Blessed said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.)(15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet ﷺ, who is truthful and was told the truth, told us. Allah's statement here, إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ ((Remember) that the two receivers receive,) in reference to the two angels who receive and record the deeds of mankind. عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (one sitting on the right and one on the left.) means ready to note, مَا يَلْفِظُ (whatever he utters), in reference to the human, مِنْ قَوْلٍ (of a word), means any word that he or she speaks, إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ (but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. Allah the Exalted said, وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ - كِرَامًا كَاتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ (But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.)(82:10-12) Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah ﷺ said, إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَىٰ يَوْمِ يَلْقَاهُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَىٰ عَلَيْهِ بِهَا سَخَطَهُ إِلَىٰ يَوْمِ يَلْقَاهُ (Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)" Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated." At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih." There is a Hadith similar to this in the Sahih. Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering Allah the Exalted and Most High said, وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (And the stupor of death will come in truth: "This is what you have been avoiding!") Allah the Exalted and Most Honored says, 'O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,' ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!), means, 'this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.' In the Sahih, the Prophet ﷺ said, while wiping sweat from his face when the stupor of death overcame him, سُبْحَانَ اللهِ! إِنَّ لِلْمَوْتِ لَسَكَرَاتٍ (Glory be to Allah! Verily, death has its stupor.) The Ayah, ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!) has two possible meanings. One of them is this: 'what you have been trying to avert, escape and flee from has come to you and resided in your home!' The second meaning is, 'you had no way of escaping or averting this end. ' At-Tabarani collected a Hadith in Al-Mu'jam Al-Kabir from Samurah who said that the Messenger of Allah ﷺ said, مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْنٍ، فَجَاءَ يَسْعَىٰ حَتّٰى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذٰلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَاتَ (The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, 'O fox! Pay my debt!' The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the Blessed said, وَنُفِخَ فِي الصُّورِ ۚ ذَٰلِكَ يَوْمُ الْوَعِيدِ (And the Trumpet will be blown – that will be the Day of the threat.) Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the Messenger of Allah ﷺ said in a Hadith, كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَىٰ جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَهُ (How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it)?) They said, "O Allah's Messenger, what should we say?" He ﷺ said, قُولُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ (Say, "Allah is sufficient for us, and He is the best disposer of affairs.)" The Companions repeated this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us)." Allah said, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds. This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred. It was narrated from Yahya bin Rafi', the freed servant of Thaqif, that he heard 'Uthman bin 'Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) and then said, "A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done." The statement of Allah the Exalted, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!) is directed at humanity. Allah said, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا (Indeed you were heedless of this.), of this Day, فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Now We have removed from you, your covering, and sharp is your sight this Day!) 'your sight is now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of Resurrection. However, having sight will not be helpful to the disbelievers on that Day, for Allah the Exalted said, أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ (How clearly will they (disbelievers) see and hear, the Day when they will appear before Us!)(19:38), and, وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ (And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty.)(32:12)

And indeed We have created man, and We know what his self whispers to him. And We are nearer to him than his jugular vein (16)(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (17)Not a word does he (or she) utter but there is a watcher by him ready (to record it)(18)And the stupor of death will come in truth: "This is what you have been avoiding! (19)And the Trumpet will be blown – that will be the Day of the threat (20)And every person will come forth along with a Sa'iq and a Shahid (21)(It will be said to the sinners): "Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day! (22) Allah encompasses and watches all of Man's Activity Allah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَلْ (Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.) The statement of Allah the Exalted, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) means, His angels are nearer to man than his jugular vein. Those who explained 'We' in the Ayah to mean 'Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that 'We' refers to 'Allah's knowledge'), for Allah did not say, 'and I am closer to him than his jugular vein.' Rather, He said, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) just as He said in the case of dying persons, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ (But We are nearer to him than you, but you see not.)(56:85), in reference to His angels (who take the souls). Allah the Exalted the Blessed said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.)(15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet ﷺ, who is truthful and was told the truth, told us. Allah's statement here, إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ ((Remember) that the two receivers receive,) in reference to the two angels who receive and record the deeds of mankind. عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (one sitting on the right and one on the left.) means ready to note, مَا يَلْفِظُ (whatever he utters), in reference to the human, مِنْ قَوْلٍ (of a word), means any word that he or she speaks, إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ (but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. Allah the Exalted said, وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ - كِرَامًا كَاتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ (But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.)(82:10-12) Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah ﷺ said, إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَىٰ يَوْمِ يَلْقَاهُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَىٰ عَلَيْهِ بِهَا سَخَطَهُ إِلَىٰ يَوْمِ يَلْقَاهُ (Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)" Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated." At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih." There is a Hadith similar to this in the Sahih. Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering Allah the Exalted and Most High said, وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (And the stupor of death will come in truth: "This is what you have been avoiding!") Allah the Exalted and Most Honored says, 'O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,' ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!), means, 'this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.' In the Sahih, the Prophet ﷺ said, while wiping sweat from his face when the stupor of death overcame him, سُبْحَانَ اللهِ! إِنَّ لِلْمَوْتِ لَسَكَرَاتٍ (Glory be to Allah! Verily, death has its stupor.) The Ayah, ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!) has two possible meanings. One of them is this: 'what you have been trying to avert, escape and flee from has come to you and resided in your home!' The second meaning is, 'you had no way of escaping or averting this end. ' At-Tabarani collected a Hadith in Al-Mu'jam Al-Kabir from Samurah who said that the Messenger of Allah ﷺ said, مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْنٍ، فَجَاءَ يَسْعَىٰ حَتّٰى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذٰلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَاتَ (The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, 'O fox! Pay my debt!' The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the Blessed said, وَنُفِخَ فِي الصُّورِ ۚ ذَٰلِكَ يَوْمُ الْوَعِيدِ (And the Trumpet will be blown – that will be the Day of the threat.) Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the Messenger of Allah ﷺ said in a Hadith, كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَىٰ جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَهُ (How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it)?) They said, "O Allah's Messenger, what should we say?" He ﷺ said, قُولُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ (Say, "Allah is sufficient for us, and He is the best disposer of affairs.)" The Companions repeated this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us)." Allah said, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds. This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred. It was narrated from Yahya bin Rafi', the freed servant of Thaqif, that he heard 'Uthman bin 'Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) and then said, "A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done." The statement of Allah the Exalted, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!) is directed at humanity. Allah said, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا (Indeed you were heedless of this.), of this Day, فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Now We have removed from you, your covering, and sharp is your sight this Day!) 'your sight is now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of Resurrection. However, having sight will not be helpful to the disbelievers on that Day, for Allah the Exalted said, أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ (How clearly will they (disbelievers) see and hear, the Day when they will appear before Us!)(19:38), and, وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ (And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty.)(32:12)

And indeed We have created man, and We know what his self whispers to him. And We are nearer to him than his jugular vein (16)(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (17)Not a word does he (or she) utter but there is a watcher by him ready (to record it)(18)And the stupor of death will come in truth: "This is what you have been avoiding! (19)And the Trumpet will be blown – that will be the Day of the threat (20)And every person will come forth along with a Sa'iq and a Shahid (21)(It will be said to the sinners): "Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day! (22) Allah encompasses and watches all of Man's Activity Allah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَلْ (Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.) The statement of Allah the Exalted, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) means, His angels are nearer to man than his jugular vein. Those who explained 'We' in the Ayah to mean 'Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that 'We' refers to 'Allah's knowledge'), for Allah did not say, 'and I am closer to him than his jugular vein.' Rather, He said, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) just as He said in the case of dying persons, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ (But We are nearer to him than you, but you see not.)(56:85), in reference to His angels (who take the souls). Allah the Exalted the Blessed said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.)(15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet ﷺ, who is truthful and was told the truth, told us. Allah's statement here, إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ ((Remember) that the two receivers receive,) in reference to the two angels who receive and record the deeds of mankind. عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (one sitting on the right and one on the left.) means ready to note, مَا يَلْفِظُ (whatever he utters), in reference to the human, مِنْ قَوْلٍ (of a word), means any word that he or she speaks, إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ (but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. Allah the Exalted said, وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ - كِرَامًا كَاتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ (But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.)(82:10-12) Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah ﷺ said, إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَىٰ يَوْمِ يَلْقَاهُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَىٰ عَلَيْهِ بِهَا سَخَطَهُ إِلَىٰ يَوْمِ يَلْقَاهُ (Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)" Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated." At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih." There is a Hadith similar to this in the Sahih. Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering Allah the Exalted and Most High said, وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (And the stupor of death will come in truth: "This is what you have been avoiding!") Allah the Exalted and Most Honored says, 'O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,' ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!), means, 'this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.' In the Sahih, the Prophet ﷺ said, while wiping sweat from his face when the stupor of death overcame him, سُبْحَانَ اللهِ! إِنَّ لِلْمَوْتِ لَسَكَرَاتٍ (Glory be to Allah! Verily, death has its stupor.) The Ayah, ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!) has two possible meanings. One of them is this: 'what you have been trying to avert, escape and flee from has come to you and resided in your home!' The second meaning is, 'you had no way of escaping or averting this end. ' At-Tabarani collected a Hadith in Al-Mu'jam Al-Kabir from Samurah who said that the Messenger of Allah ﷺ said, مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْنٍ، فَجَاءَ يَسْعَىٰ حَتّٰى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذٰلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَاتَ (The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, 'O fox! Pay my debt!' The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the Blessed said, وَنُفِخَ فِي الصُّورِ ۚ ذَٰلِكَ يَوْمُ الْوَعِيدِ (And the Trumpet will be blown – that will be the Day of the threat.) Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the Messenger of Allah ﷺ said in a Hadith, كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَىٰ جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَهُ (How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it)?) They said, "O Allah's Messenger, what should we say?" He ﷺ said, قُولُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ (Say, "Allah is sufficient for us, and He is the best disposer of affairs.)" The Companions repeated this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us)." Allah said, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds. This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred. It was narrated from Yahya bin Rafi', the freed servant of Thaqif, that he heard 'Uthman bin 'Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) and then said, "A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done." The statement of Allah the Exalted, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!) is directed at humanity. Allah said, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا (Indeed you were heedless of this.), of this Day, فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Now We have removed from you, your covering, and sharp is your sight this Day!) 'your sight is now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of Resurrection. However, having sight will not be helpful to the disbelievers on that Day, for Allah the Exalted said, أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ (How clearly will they (disbelievers) see and hear, the Day when they will appear before Us!)(19:38), and, وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ (And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty.)(32:12)

And indeed We have created man, and We know what his self whispers to him. And We are nearer to him than his jugular vein (16)(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (17)Not a word does he (or she) utter but there is a watcher by him ready (to record it)(18)And the stupor of death will come in truth: "This is what you have been avoiding! (19)And the Trumpet will be blown – that will be the Day of the threat (20)And every person will come forth along with a Sa'iq and a Shahid (21)(It will be said to the sinners): "Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day! (22) Allah encompasses and watches all of Man's Activity Allah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَلْ (Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.) The statement of Allah the Exalted, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) means, His angels are nearer to man than his jugular vein. Those who explained 'We' in the Ayah to mean 'Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that 'We' refers to 'Allah's knowledge'), for Allah did not say, 'and I am closer to him than his jugular vein.' Rather, He said, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) just as He said in the case of dying persons, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ (But We are nearer to him than you, but you see not.)(56:85), in reference to His angels (who take the souls). Allah the Exalted the Blessed said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.)(15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet ﷺ, who is truthful and was told the truth, told us. Allah's statement here, إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ ((Remember) that the two receivers receive,) in reference to the two angels who receive and record the deeds of mankind. عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (one sitting on the right and one on the left.) means ready to note, مَا يَلْفِظُ (whatever he utters), in reference to the human, مِنْ قَوْلٍ (of a word), means any word that he or she speaks, إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ (but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. Allah the Exalted said, وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ - كِرَامًا كَاتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ (But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.)(82:10-12) Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah ﷺ said, إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَىٰ يَوْمِ يَلْقَاهُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَىٰ عَلَيْهِ بِهَا سَخَطَهُ إِلَىٰ يَوْمِ يَلْقَاهُ (Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)" Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated." At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih." There is a Hadith similar to this in the Sahih. Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering Allah the Exalted and Most High said, وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (And the stupor of death will come in truth: "This is what you have been avoiding!") Allah the Exalted and Most Honored says, 'O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,' ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!), means, 'this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.' In the Sahih, the Prophet ﷺ said, while wiping sweat from his face when the stupor of death overcame him, سُبْحَانَ اللهِ! إِنَّ لِلْمَوْتِ لَسَكَرَاتٍ (Glory be to Allah! Verily, death has its stupor.) The Ayah, ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!) has two possible meanings. One of them is this: 'what you have been trying to avert, escape and flee from has come to you and resided in your home!' The second meaning is, 'you had no way of escaping or averting this end. ' At-Tabarani collected a Hadith in Al-Mu'jam Al-Kabir from Samurah who said that the Messenger of Allah ﷺ said, مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْنٍ، فَجَاءَ يَسْعَىٰ حَتّٰى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذٰلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَاتَ (The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, 'O fox! Pay my debt!' The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the Blessed said, وَنُفِخَ فِي الصُّورِ ۚ ذَٰلِكَ يَوْمُ الْوَعِيدِ (And the Trumpet will be blown – that will be the Day of the threat.) Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the Messenger of Allah ﷺ said in a Hadith, كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَىٰ جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَهُ (How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it)?) They said, "O Allah's Messenger, what should we say?" He ﷺ said, قُولُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ (Say, "Allah is sufficient for us, and He is the best disposer of affairs.)" The Companions repeated this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us)." Allah said, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds. This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred. It was narrated from Yahya bin Rafi', the freed servant of Thaqif, that he heard 'Uthman bin 'Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) and then said, "A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done." The statement of Allah the Exalted, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!) is directed at humanity. Allah said, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا (Indeed you were heedless of this.), of this Day, فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Now We have removed from you, your covering, and sharp is your sight this Day!) 'your sight is now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of Resurrection. However, having sight will not be helpful to the disbelievers on that Day, for Allah the Exalted said, أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ (How clearly will they (disbelievers) see and hear, the Day when they will appear before Us!)(19:38), and, وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ (And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty.)(32:12)

And indeed We have created man, and We know what his self whispers to him. And We are nearer to him than his jugular vein (16)(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (17)Not a word does he (or she) utter but there is a watcher by him ready (to record it)(18)And the stupor of death will come in truth: "This is what you have been avoiding! (19)And the Trumpet will be blown – that will be the Day of the threat (20)And every person will come forth along with a Sa'iq and a Shahid (21)(It will be said to the sinners): "Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day! (22) Allah encompasses and watches all of Man's Activity Allah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَلْ (Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.) The statement of Allah the Exalted, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) means, His angels are nearer to man than his jugular vein. Those who explained 'We' in the Ayah to mean 'Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that 'We' refers to 'Allah's knowledge'), for Allah did not say, 'and I am closer to him than his jugular vein.' Rather, He said, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) just as He said in the case of dying persons, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ (But We are nearer to him than you, but you see not.)(56:85), in reference to His angels (who take the souls). Allah the Exalted the Blessed said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.)(15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet ﷺ, who is truthful and was told the truth, told us. Allah's statement here, إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ ((Remember) that the two receivers receive,) in reference to the two angels who receive and record the deeds of mankind. عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (one sitting on the right and one on the left.) means ready to note, مَا يَلْفِظُ (whatever he utters), in reference to the human, مِنْ قَوْلٍ (of a word), means any word that he or she speaks, إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ (but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. Allah the Exalted said, وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ - كِرَامًا كَاتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ (But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.)(82:10-12) Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah ﷺ said, إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَىٰ يَوْمِ يَلْقَاهُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَىٰ عَلَيْهِ بِهَا سَخَطَهُ إِلَىٰ يَوْمِ يَلْقَاهُ (Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)" Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated." At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih." There is a Hadith similar to this in the Sahih. Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering Allah the Exalted and Most High said, وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (And the stupor of death will come in truth: "This is what you have been avoiding!") Allah the Exalted and Most Honored says, 'O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,' ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!), means, 'this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.' In the Sahih, the Prophet ﷺ said, while wiping sweat from his face when the stupor of death overcame him, سُبْحَانَ اللهِ! إِنَّ لِلْمَوْتِ لَسَكَرَاتٍ (Glory be to Allah! Verily, death has its stupor.) The Ayah, ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!) has two possible meanings. One of them is this: 'what you have been trying to avert, escape and flee from has come to you and resided in your home!' The second meaning is, 'you had no way of escaping or averting this end. ' At-Tabarani collected a Hadith in Al-Mu'jam Al-Kabir from Samurah who said that the Messenger of Allah ﷺ said, مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْنٍ، فَجَاءَ يَسْعَىٰ حَتّٰى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذٰلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَاتَ (The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, 'O fox! Pay my debt!' The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the Blessed said, وَنُفِخَ فِي الصُّورِ ۚ ذَٰلِكَ يَوْمُ الْوَعِيدِ (And the Trumpet will be blown – that will be the Day of the threat.) Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the Messenger of Allah ﷺ said in a Hadith, كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَىٰ جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَهُ (How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it)?) They said, "O Allah's Messenger, what should we say?" He ﷺ said, قُولُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ (Say, "Allah is sufficient for us, and He is the best disposer of affairs.)" The Companions repeated this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us)." Allah said, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds. This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred. It was narrated from Yahya bin Rafi', the freed servant of Thaqif, that he heard 'Uthman bin 'Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) and then said, "A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done." The statement of Allah the Exalted, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!) is directed at humanity. Allah said, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا (Indeed you were heedless of this.), of this Day, فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Now We have removed from you, your covering, and sharp is your sight this Day!) 'your sight is now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of Resurrection. However, having sight will not be helpful to the disbelievers on that Day, for Allah the Exalted said, أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ (How clearly will they (disbelievers) see and hear, the Day when they will appear before Us!)(19:38), and, وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ (And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty.)(32:12)

And indeed We have created man, and We know what his self whispers to him. And We are nearer to him than his jugular vein (16)(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (17)Not a word does he (or she) utter but there is a watcher by him ready (to record it)(18)And the stupor of death will come in truth: "This is what you have been avoiding! (19)And the Trumpet will be blown – that will be the Day of the threat (20)And every person will come forth along with a Sa'iq and a Shahid (21)(It will be said to the sinners): "Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day! (22) Allah encompasses and watches all of Man's Activity Allah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَلْ (Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.) The statement of Allah the Exalted, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) means, His angels are nearer to man than his jugular vein. Those who explained 'We' in the Ayah to mean 'Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that 'We' refers to 'Allah's knowledge'), for Allah did not say, 'and I am closer to him than his jugular vein.' Rather, He said, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) just as He said in the case of dying persons, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ (But We are nearer to him than you, but you see not.)(56:85), in reference to His angels (who take the souls). Allah the Exalted the Blessed said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.)(15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet ﷺ, who is truthful and was told the truth, told us. Allah's statement here, إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ ((Remember) that the two receivers receive,) in reference to the two angels who receive and record the deeds of mankind. عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (one sitting on the right and one on the left.) means ready to note, مَا يَلْفِظُ (whatever he utters), in reference to the human, مِنْ قَوْلٍ (of a word), means any word that he or she speaks, إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ (but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. Allah the Exalted said, وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ - كِرَامًا كَاتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ (But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.)(82:10-12) Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah ﷺ said, إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَىٰ يَوْمِ يَلْقَاهُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَىٰ عَلَيْهِ بِهَا سَخَطَهُ إِلَىٰ يَوْمِ يَلْقَاهُ (Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)" Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated." At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih." There is a Hadith similar to this in the Sahih. Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering Allah the Exalted and Most High said, وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (And the stupor of death will come in truth: "This is what you have been avoiding!") Allah the Exalted and Most Honored says, 'O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,' ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!), means, 'this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.' In the Sahih, the Prophet ﷺ said, while wiping sweat from his face when the stupor of death overcame him, سُبْحَانَ اللهِ! إِنَّ لِلْمَوْتِ لَسَكَرَاتٍ (Glory be to Allah! Verily, death has its stupor.) The Ayah, ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!) has two possible meanings. One of them is this: 'what you have been trying to avert, escape and flee from has come to you and resided in your home!' The second meaning is, 'you had no way of escaping or averting this end. ' At-Tabarani collected a Hadith in Al-Mu'jam Al-Kabir from Samurah who said that the Messenger of Allah ﷺ said, مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْنٍ، فَجَاءَ يَسْعَىٰ حَتّٰى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذٰلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَاتَ (The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, 'O fox! Pay my debt!' The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the Blessed said, وَنُفِخَ فِي الصُّورِ ۚ ذَٰلِكَ يَوْمُ الْوَعِيدِ (And the Trumpet will be blown – that will be the Day of the threat.) Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the Messenger of Allah ﷺ said in a Hadith, كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَىٰ جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَهُ (How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it)?) They said, "O Allah's Messenger, what should we say?" He ﷺ said, قُولُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ (Say, "Allah is sufficient for us, and He is the best disposer of affairs.)" The Companions repeated this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us)." Allah said, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds. This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred. It was narrated from Yahya bin Rafi', the freed servant of Thaqif, that he heard 'Uthman bin 'Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) and then said, "A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done." The statement of Allah the Exalted, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!) is directed at humanity. Allah said, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا (Indeed you were heedless of this.), of this Day, فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Now We have removed from you, your covering, and sharp is your sight this Day!) 'your sight is now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of Resurrection. However, having sight will not be helpful to the disbelievers on that Day, for Allah the Exalted said, أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ (How clearly will they (disbelievers) see and hear, the Day when they will appear before Us!)(19:38), and, وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ (And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty.)(32:12)

And indeed We have created man, and We know what his self whispers to him. And We are nearer to him than his jugular vein (16)(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (17)Not a word does he (or she) utter but there is a watcher by him ready (to record it)(18)And the stupor of death will come in truth: "This is what you have been avoiding! (19)And the Trumpet will be blown – that will be the Day of the threat (20)And every person will come forth along with a Sa'iq and a Shahid (21)(It will be said to the sinners): "Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day! (22) Allah encompasses and watches all of Man's Activity Allah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَلْ (Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.) The statement of Allah the Exalted, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) means, His angels are nearer to man than his jugular vein. Those who explained 'We' in the Ayah to mean 'Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that 'We' refers to 'Allah's knowledge'), for Allah did not say, 'and I am closer to him than his jugular vein.' Rather, He said, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (And We are nearer to him than his jugular vein.) just as He said in the case of dying persons, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ (But We are nearer to him than you, but you see not.)(56:85), in reference to His angels (who take the souls). Allah the Exalted the Blessed said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.)(15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet ﷺ, who is truthful and was told the truth, told us. Allah's statement here, إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ ((Remember) that the two receivers receive,) in reference to the two angels who receive and record the deeds of mankind. عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (one sitting on the right and one on the left.) means ready to note, مَا يَلْفِظُ (whatever he utters), in reference to the human, مِنْ قَوْلٍ (of a word), means any word that he or she speaks, إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ (but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. Allah the Exalted said, وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ - كِرَامًا كَاتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ (But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.)(82:10-12) Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah ﷺ said, إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَىٰ يَوْمِ يَلْقَاهُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَىٰ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَىٰ عَلَيْهِ بِهَا سَخَطَهُ إِلَىٰ يَوْمِ يَلْقَاهُ (Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)" Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated." At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih." There is a Hadith similar to this in the Sahih. Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering Allah the Exalted and Most High said, وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (And the stupor of death will come in truth: "This is what you have been avoiding!") Allah the Exalted and Most Honored says, 'O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,' ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!), means, 'this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.' In the Sahih, the Prophet ﷺ said, while wiping sweat from his face when the stupor of death overcame him, سُبْحَانَ اللهِ! إِنَّ لِلْمَوْتِ لَسَكَرَاتٍ (Glory be to Allah! Verily, death has its stupor.) The Ayah, ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ (This is what you have been avoiding!) has two possible meanings. One of them is this: 'what you have been trying to avert, escape and flee from has come to you and resided in your home!' The second meaning is, 'you had no way of escaping or averting this end. ' At-Tabarani collected a Hadith in Al-Mu'jam Al-Kabir from Samurah who said that the Messenger of Allah ﷺ said, مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْنٍ، فَجَاءَ يَسْعَىٰ حَتّٰى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذٰلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَاتَ (The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, 'O fox! Pay my debt!' The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the Blessed said, وَنُفِخَ فِي الصُّورِ ۚ ذَٰلِكَ يَوْمُ الْوَعِيدِ (And the Trumpet will be blown – that will be the Day of the threat.) Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the Messenger of Allah ﷺ said in a Hadith, كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَىٰ جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَهُ (How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it)?) They said, "O Allah's Messenger, what should we say?" He ﷺ said, قُولُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ (Say, "Allah is sufficient for us, and He is the best disposer of affairs.)" The Companions repeated this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us)." Allah said, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds. This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred. It was narrated from Yahya bin Rafi', the freed servant of Thaqif, that he heard 'Uthman bin 'Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah, وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (And every person will come forth along with a Sa'iq and a Shahid.) and then said, "A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done." The statement of Allah the Exalted, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!) is directed at humanity. Allah said, لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا (Indeed you were heedless of this.), of this Day, فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Now We have removed from you, your covering, and sharp is your sight this Day!) 'your sight is now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of Resurrection. However, having sight will not be helpful to the disbelievers on that Day, for Allah the Exalted said, أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ (How clearly will they (disbelievers) see and hear, the Day when they will appear before Us!)(19:38), and, وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ (And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty.)(32:12)

And his companion (angel) will say: "Here is (his record) ready with me! (23)(Allah will say to the angels:) "Both of you throw into Hell every stubborn disbeliever (24)"Hinderer of good, transgressor, doubter, (25)"Who set up another god with Allah. Then both of you cast him in the severe torment. (26)His companion (devil) will say: "Our Lord! I did not push him to transgression, but he was himself in error far astray. (27)(Allah) will say: "Dispute not in front of Me, I had already in advance sent you the threat. (28)"The sentence that comes from Me cannot be changed, and I am not unjust to the servants. (29) The Angel will bear Witness; Allah commands that the Disbeliever be thrown into the Fire Allah the Exalted states that the scribe angel, who is entrusted with recording the deeds of mankind, will testify against him or her about the deeds he or she did on the Day of Resurrection. He will say, هَٰذَا مَا لَدَيَّ عَتِيدٌ ("Here is (his record) ready with me!"), here it is prepared and completed without addition or deletion. This is when Allah the Exalted will judge the creation with fairness, saying, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) It appears that Allah will say these words to the Sa'iq and Shahid angels; the Sa'iq drove him to the grounds where Reckoning is held and the Shahid testified. Allah the Exalted will order them to throw him in the fire of Jahannam, and worse it is as a destination, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) meaning, whose disbelief and denial of truth was horrendous, who used to stubbornly reject the truth, knowingly contradicting it with falsehood, مَنَّاعٍ لِلْخَيْرِ (Hinderer of good,) meaning for he did not fulfill the duties he was ordered, nor was he dutiful, keeping ties to kith and kin nor giving charity, مُعْتَدٍ (transgressor,) meaning, he transgresses the limits in spending. Qatadah commented, "He is a transgressor in his speech, behavior and affairs." Allah said, مُرِيبٍ (doubter,) meaning, he doubts and raises doubts in those who scrutinize his behavior, الَّذِي جَعَلَ مَعَ اللَّهِ إِلَٰهًا آخَرَ (who set up another god with Allah.) meaning, he associated others with Allah and worshipped others besides Him, فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ (Then both of you cast him in the severe torment.) Imam Ahmad recorded that Abu Sa'id Al-Khudri said that the Prophet ﷺ said, يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَتَكَلَّمُ يَقُولُ: وُكِّلْتُ الْيَوْمَ بِثَلَاثَةٍ: بِكُلِّ جَبَّارٍ عَنِيدٍ، وَمَنْ جَعَلَ مَعَ اللهِ إِلٰهًا آخَرَ، وَمَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ، فَتَنْطَوِي عَلَيْهِمْ فَتَقْذِفُهُمْ فِي غَمَرَاتِ جَهَنَّمَ (A neck from the Fire will appear and will speak saying, "Today, I have been entrusted with three: Every obstinate tyrant, everyone who ascribed another god with Allah, and he who took a life without right." The neck will then close in on them and throw them in the midst of Jahannam.)" Man and Devil dispute before Allah Allah's saying; قَالَ قَرِينُهُ (His companion will say), refers to the devil who is entrusted to every man, according to 'Abdullah bin 'Abbas, Mujahid, Qatadah and several othes. He will say, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression,) meaning, the devil will say this about the human who came on the Day of Resurrection as a disbeliever. The devil will disown him, saying, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression) meaning, "I did not lead him astray," وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (but he was himself in error far astray.) meaning, he himself was misguided, accepting falsehood and stubborn to the truth. Allah the Exalted and Most Honored said in another Ayah, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ ۖ مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ ۖ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me as a partner with Allah. Verily, there is a painful torment for the wrongdoers.")(14:22) Allah the Exalted said, قَالَ لَا تَخْتَصِمُوا لَدَيَّ ((Allah) will say: "Dispute not in front of Me.") The Lord, the Exalted and Most Honored will say this to the man and his devil companion, who will be disputing before Him. The man will say, "O, Lord! This devil has misguided me away from the Remembrance after it came to me," while the devil will declare, رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (Our Lord! I did not push him to transgression, but he was himself in error far astray.) from the path of truth. The Lord, the Exalted and Most Honored will say to them, لَا تَخْتَصِمُوا لَدَيَّ (Dispute not in front of Me,) or 'before Me,' وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ (I had already in advance sent you the threat.) 'I have given you sufficient proof by the words of the Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you,' مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ (The Sentence that comes from Me cannot be changed,) "I have made My decision," according to the explanation of Mujahid, وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ (And I am not unjust to the servants.) 'I will not punish anyone, except on account of their sins after the proof has been established against them.'

And his companion (angel) will say: "Here is (his record) ready with me! (23)(Allah will say to the angels:) "Both of you throw into Hell every stubborn disbeliever (24)"Hinderer of good, transgressor, doubter, (25)"Who set up another god with Allah. Then both of you cast him in the severe torment. (26)His companion (devil) will say: "Our Lord! I did not push him to transgression, but he was himself in error far astray. (27)(Allah) will say: "Dispute not in front of Me, I had already in advance sent you the threat. (28)"The sentence that comes from Me cannot be changed, and I am not unjust to the servants. (29) The Angel will bear Witness; Allah commands that the Disbeliever be thrown into the Fire Allah the Exalted states that the scribe angel, who is entrusted with recording the deeds of mankind, will testify against him or her about the deeds he or she did on the Day of Resurrection. He will say, هَٰذَا مَا لَدَيَّ عَتِيدٌ ("Here is (his record) ready with me!"), here it is prepared and completed without addition or deletion. This is when Allah the Exalted will judge the creation with fairness, saying, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) It appears that Allah will say these words to the Sa'iq and Shahid angels; the Sa'iq drove him to the grounds where Reckoning is held and the Shahid testified. Allah the Exalted will order them to throw him in the fire of Jahannam, and worse it is as a destination, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) meaning, whose disbelief and denial of truth was horrendous, who used to stubbornly reject the truth, knowingly contradicting it with falsehood, مَنَّاعٍ لِلْخَيْرِ (Hinderer of good,) meaning for he did not fulfill the duties he was ordered, nor was he dutiful, keeping ties to kith and kin nor giving charity, مُعْتَدٍ (transgressor,) meaning, he transgresses the limits in spending. Qatadah commented, "He is a transgressor in his speech, behavior and affairs." Allah said, مُرِيبٍ (doubter,) meaning, he doubts and raises doubts in those who scrutinize his behavior, الَّذِي جَعَلَ مَعَ اللَّهِ إِلَٰهًا آخَرَ (who set up another god with Allah.) meaning, he associated others with Allah and worshipped others besides Him, فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ (Then both of you cast him in the severe torment.) Imam Ahmad recorded that Abu Sa'id Al-Khudri said that the Prophet ﷺ said, يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَتَكَلَّمُ يَقُولُ: وُكِّلْتُ الْيَوْمَ بِثَلَاثَةٍ: بِكُلِّ جَبَّارٍ عَنِيدٍ، وَمَنْ جَعَلَ مَعَ اللهِ إِلٰهًا آخَرَ، وَمَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ، فَتَنْطَوِي عَلَيْهِمْ فَتَقْذِفُهُمْ فِي غَمَرَاتِ جَهَنَّمَ (A neck from the Fire will appear and will speak saying, "Today, I have been entrusted with three: Every obstinate tyrant, everyone who ascribed another god with Allah, and he who took a life without right." The neck will then close in on them and throw them in the midst of Jahannam.)" Man and Devil dispute before Allah Allah's saying; قَالَ قَرِينُهُ (His companion will say), refers to the devil who is entrusted to every man, according to 'Abdullah bin 'Abbas, Mujahid, Qatadah and several othes. He will say, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression,) meaning, the devil will say this about the human who came on the Day of Resurrection as a disbeliever. The devil will disown him, saying, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression) meaning, "I did not lead him astray," وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (but he was himself in error far astray.) meaning, he himself was misguided, accepting falsehood and stubborn to the truth. Allah the Exalted and Most Honored said in another Ayah, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ ۖ مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ ۖ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me as a partner with Allah. Verily, there is a painful torment for the wrongdoers.")(14:22) Allah the Exalted said, قَالَ لَا تَخْتَصِمُوا لَدَيَّ ((Allah) will say: "Dispute not in front of Me.") The Lord, the Exalted and Most Honored will say this to the man and his devil companion, who will be disputing before Him. The man will say, "O, Lord! This devil has misguided me away from the Remembrance after it came to me," while the devil will declare, رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (Our Lord! I did not push him to transgression, but he was himself in error far astray.) from the path of truth. The Lord, the Exalted and Most Honored will say to them, لَا تَخْتَصِمُوا لَدَيَّ (Dispute not in front of Me,) or 'before Me,' وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ (I had already in advance sent you the threat.) 'I have given you sufficient proof by the words of the Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you,' مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ (The Sentence that comes from Me cannot be changed,) "I have made My decision," according to the explanation of Mujahid, وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ (And I am not unjust to the servants.) 'I will not punish anyone, except on account of their sins after the proof has been established against them.'

And his companion (angel) will say: "Here is (his record) ready with me! (23)(Allah will say to the angels:) "Both of you throw into Hell every stubborn disbeliever (24)"Hinderer of good, transgressor, doubter, (25)"Who set up another god with Allah. Then both of you cast him in the severe torment. (26)His companion (devil) will say: "Our Lord! I did not push him to transgression, but he was himself in error far astray. (27)(Allah) will say: "Dispute not in front of Me, I had already in advance sent you the threat. (28)"The sentence that comes from Me cannot be changed, and I am not unjust to the servants. (29) The Angel will bear Witness; Allah commands that the Disbeliever be thrown into the Fire Allah the Exalted states that the scribe angel, who is entrusted with recording the deeds of mankind, will testify against him or her about the deeds he or she did on the Day of Resurrection. He will say, هَٰذَا مَا لَدَيَّ عَتِيدٌ ("Here is (his record) ready with me!"), here it is prepared and completed without addition or deletion. This is when Allah the Exalted will judge the creation with fairness, saying, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) It appears that Allah will say these words to the Sa'iq and Shahid angels; the Sa'iq drove him to the grounds where Reckoning is held and the Shahid testified. Allah the Exalted will order them to throw him in the fire of Jahannam, and worse it is as a destination, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) meaning, whose disbelief and denial of truth was horrendous, who used to stubbornly reject the truth, knowingly contradicting it with falsehood, مَنَّاعٍ لِلْخَيْرِ (Hinderer of good,) meaning for he did not fulfill the duties he was ordered, nor was he dutiful, keeping ties to kith and kin nor giving charity, مُعْتَدٍ (transgressor,) meaning, he transgresses the limits in spending. Qatadah commented, "He is a transgressor in his speech, behavior and affairs." Allah said, مُرِيبٍ (doubter,) meaning, he doubts and raises doubts in those who scrutinize his behavior, الَّذِي جَعَلَ مَعَ اللَّهِ إِلَٰهًا آخَرَ (who set up another god with Allah.) meaning, he associated others with Allah and worshipped others besides Him, فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ (Then both of you cast him in the severe torment.) Imam Ahmad recorded that Abu Sa'id Al-Khudri said that the Prophet ﷺ said, يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَتَكَلَّمُ يَقُولُ: وُكِّلْتُ الْيَوْمَ بِثَلَاثَةٍ: بِكُلِّ جَبَّارٍ عَنِيدٍ، وَمَنْ جَعَلَ مَعَ اللهِ إِلٰهًا آخَرَ، وَمَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ، فَتَنْطَوِي عَلَيْهِمْ فَتَقْذِفُهُمْ فِي غَمَرَاتِ جَهَنَّمَ (A neck from the Fire will appear and will speak saying, "Today, I have been entrusted with three: Every obstinate tyrant, everyone who ascribed another god with Allah, and he who took a life without right." The neck will then close in on them and throw them in the midst of Jahannam.)" Man and Devil dispute before Allah Allah's saying; قَالَ قَرِينُهُ (His companion will say), refers to the devil who is entrusted to every man, according to 'Abdullah bin 'Abbas, Mujahid, Qatadah and several othes. He will say, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression,) meaning, the devil will say this about the human who came on the Day of Resurrection as a disbeliever. The devil will disown him, saying, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression) meaning, "I did not lead him astray," وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (but he was himself in error far astray.) meaning, he himself was misguided, accepting falsehood and stubborn to the truth. Allah the Exalted and Most Honored said in another Ayah, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ ۖ مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ ۖ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me as a partner with Allah. Verily, there is a painful torment for the wrongdoers.")(14:22) Allah the Exalted said, قَالَ لَا تَخْتَصِمُوا لَدَيَّ ((Allah) will say: "Dispute not in front of Me.") The Lord, the Exalted and Most Honored will say this to the man and his devil companion, who will be disputing before Him. The man will say, "O, Lord! This devil has misguided me away from the Remembrance after it came to me," while the devil will declare, رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (Our Lord! I did not push him to transgression, but he was himself in error far astray.) from the path of truth. The Lord, the Exalted and Most Honored will say to them, لَا تَخْتَصِمُوا لَدَيَّ (Dispute not in front of Me,) or 'before Me,' وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ (I had already in advance sent you the threat.) 'I have given you sufficient proof by the words of the Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you,' مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ (The Sentence that comes from Me cannot be changed,) "I have made My decision," according to the explanation of Mujahid, وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ (And I am not unjust to the servants.) 'I will not punish anyone, except on account of their sins after the proof has been established against them.'

And his companion (angel) will say: "Here is (his record) ready with me! (23)(Allah will say to the angels:) "Both of you throw into Hell every stubborn disbeliever (24)"Hinderer of good, transgressor, doubter, (25)"Who set up another god with Allah. Then both of you cast him in the severe torment. (26)His companion (devil) will say: "Our Lord! I did not push him to transgression, but he was himself in error far astray. (27)(Allah) will say: "Dispute not in front of Me, I had already in advance sent you the threat. (28)"The sentence that comes from Me cannot be changed, and I am not unjust to the servants. (29) The Angel will bear Witness; Allah commands that the Disbeliever be thrown into the Fire Allah the Exalted states that the scribe angel, who is entrusted with recording the deeds of mankind, will testify against him or her about the deeds he or she did on the Day of Resurrection. He will say, هَٰذَا مَا لَدَيَّ عَتِيدٌ ("Here is (his record) ready with me!"), here it is prepared and completed without addition or deletion. This is when Allah the Exalted will judge the creation with fairness, saying, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) It appears that Allah will say these words to the Sa'iq and Shahid angels; the Sa'iq drove him to the grounds where Reckoning is held and the Shahid testified. Allah the Exalted will order them to throw him in the fire of Jahannam, and worse it is as a destination, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) meaning, whose disbelief and denial of truth was horrendous, who used to stubbornly reject the truth, knowingly contradicting it with falsehood, مَنَّاعٍ لِلْخَيْرِ (Hinderer of good,) meaning for he did not fulfill the duties he was ordered, nor was he dutiful, keeping ties to kith and kin nor giving charity, مُعْتَدٍ (transgressor,) meaning, he transgresses the limits in spending. Qatadah commented, "He is a transgressor in his speech, behavior and affairs." Allah said, مُرِيبٍ (doubter,) meaning, he doubts and raises doubts in those who scrutinize his behavior, الَّذِي جَعَلَ مَعَ اللَّهِ إِلَٰهًا آخَرَ (who set up another god with Allah.) meaning, he associated others with Allah and worshipped others besides Him, فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ (Then both of you cast him in the severe torment.) Imam Ahmad recorded that Abu Sa'id Al-Khudri said that the Prophet ﷺ said, يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَتَكَلَّمُ يَقُولُ: وُكِّلْتُ الْيَوْمَ بِثَلَاثَةٍ: بِكُلِّ جَبَّارٍ عَنِيدٍ، وَمَنْ جَعَلَ مَعَ اللهِ إِلٰهًا آخَرَ، وَمَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ، فَتَنْطَوِي عَلَيْهِمْ فَتَقْذِفُهُمْ فِي غَمَرَاتِ جَهَنَّمَ (A neck from the Fire will appear and will speak saying, "Today, I have been entrusted with three: Every obstinate tyrant, everyone who ascribed another god with Allah, and he who took a life without right." The neck will then close in on them and throw them in the midst of Jahannam.)" Man and Devil dispute before Allah Allah's saying; قَالَ قَرِينُهُ (His companion will say), refers to the devil who is entrusted to every man, according to 'Abdullah bin 'Abbas, Mujahid, Qatadah and several othes. He will say, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression,) meaning, the devil will say this about the human who came on the Day of Resurrection as a disbeliever. The devil will disown him, saying, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression) meaning, "I did not lead him astray," وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (but he was himself in error far astray.) meaning, he himself was misguided, accepting falsehood and stubborn to the truth. Allah the Exalted and Most Honored said in another Ayah, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ ۖ مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ ۖ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me as a partner with Allah. Verily, there is a painful torment for the wrongdoers.")(14:22) Allah the Exalted said, قَالَ لَا تَخْتَصِمُوا لَدَيَّ ((Allah) will say: "Dispute not in front of Me.") The Lord, the Exalted and Most Honored will say this to the man and his devil companion, who will be disputing before Him. The man will say, "O, Lord! This devil has misguided me away from the Remembrance after it came to me," while the devil will declare, رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (Our Lord! I did not push him to transgression, but he was himself in error far astray.) from the path of truth. The Lord, the Exalted and Most Honored will say to them, لَا تَخْتَصِمُوا لَدَيَّ (Dispute not in front of Me,) or 'before Me,' وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ (I had already in advance sent you the threat.) 'I have given you sufficient proof by the words of the Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you,' مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ (The Sentence that comes from Me cannot be changed,) "I have made My decision," according to the explanation of Mujahid, وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ (And I am not unjust to the servants.) 'I will not punish anyone, except on account of their sins after the proof has been established against them.'

And his companion (angel) will say: "Here is (his record) ready with me! (23)(Allah will say to the angels:) "Both of you throw into Hell every stubborn disbeliever (24)"Hinderer of good, transgressor, doubter, (25)"Who set up another god with Allah. Then both of you cast him in the severe torment. (26)His companion (devil) will say: "Our Lord! I did not push him to transgression, but he was himself in error far astray. (27)(Allah) will say: "Dispute not in front of Me, I had already in advance sent you the threat. (28)"The sentence that comes from Me cannot be changed, and I am not unjust to the servants. (29) The Angel will bear Witness; Allah commands that the Disbeliever be thrown into the Fire Allah the Exalted states that the scribe angel, who is entrusted with recording the deeds of mankind, will testify against him or her about the deeds he or she did on the Day of Resurrection. He will say, هَٰذَا مَا لَدَيَّ عَتِيدٌ ("Here is (his record) ready with me!"), here it is prepared and completed without addition or deletion. This is when Allah the Exalted will judge the creation with fairness, saying, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) It appears that Allah will say these words to the Sa'iq and Shahid angels; the Sa'iq drove him to the grounds where Reckoning is held and the Shahid testified. Allah the Exalted will order them to throw him in the fire of Jahannam, and worse it is as a destination, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) meaning, whose disbelief and denial of truth was horrendous, who used to stubbornly reject the truth, knowingly contradicting it with falsehood, مَنَّاعٍ لِلْخَيْرِ (Hinderer of good,) meaning for he did not fulfill the duties he was ordered, nor was he dutiful, keeping ties to kith and kin nor giving charity, مُعْتَدٍ (transgressor,) meaning, he transgresses the limits in spending. Qatadah commented, "He is a transgressor in his speech, behavior and affairs." Allah said, مُرِيبٍ (doubter,) meaning, he doubts and raises doubts in those who scrutinize his behavior, الَّذِي جَعَلَ مَعَ اللَّهِ إِلَٰهًا آخَرَ (who set up another god with Allah.) meaning, he associated others with Allah and worshipped others besides Him, فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ (Then both of you cast him in the severe torment.) Imam Ahmad recorded that Abu Sa'id Al-Khudri said that the Prophet ﷺ said, يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَتَكَلَّمُ يَقُولُ: وُكِّلْتُ الْيَوْمَ بِثَلَاثَةٍ: بِكُلِّ جَبَّارٍ عَنِيدٍ، وَمَنْ جَعَلَ مَعَ اللهِ إِلٰهًا آخَرَ، وَمَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ، فَتَنْطَوِي عَلَيْهِمْ فَتَقْذِفُهُمْ فِي غَمَرَاتِ جَهَنَّمَ (A neck from the Fire will appear and will speak saying, "Today, I have been entrusted with three: Every obstinate tyrant, everyone who ascribed another god with Allah, and he who took a life without right." The neck will then close in on them and throw them in the midst of Jahannam.)" Man and Devil dispute before Allah Allah's saying; قَالَ قَرِينُهُ (His companion will say), refers to the devil who is entrusted to every man, according to 'Abdullah bin 'Abbas, Mujahid, Qatadah and several othes. He will say, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression,) meaning, the devil will say this about the human who came on the Day of Resurrection as a disbeliever. The devil will disown him, saying, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression) meaning, "I did not lead him astray," وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (but he was himself in error far astray.) meaning, he himself was misguided, accepting falsehood and stubborn to the truth. Allah the Exalted and Most Honored said in another Ayah, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ ۖ مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ ۖ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me as a partner with Allah. Verily, there is a painful torment for the wrongdoers.")(14:22) Allah the Exalted said, قَالَ لَا تَخْتَصِمُوا لَدَيَّ ((Allah) will say: "Dispute not in front of Me.") The Lord, the Exalted and Most Honored will say this to the man and his devil companion, who will be disputing before Him. The man will say, "O, Lord! This devil has misguided me away from the Remembrance after it came to me," while the devil will declare, رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (Our Lord! I did not push him to transgression, but he was himself in error far astray.) from the path of truth. The Lord, the Exalted and Most Honored will say to them, لَا تَخْتَصِمُوا لَدَيَّ (Dispute not in front of Me,) or 'before Me,' وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ (I had already in advance sent you the threat.) 'I have given you sufficient proof by the words of the Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you,' مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ (The Sentence that comes from Me cannot be changed,) "I have made My decision," according to the explanation of Mujahid, وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ (And I am not unjust to the servants.) 'I will not punish anyone, except on account of their sins after the proof has been established against them.'

And his companion (angel) will say: "Here is (his record) ready with me! (23)(Allah will say to the angels:) "Both of you throw into Hell every stubborn disbeliever (24)"Hinderer of good, transgressor, doubter, (25)"Who set up another god with Allah. Then both of you cast him in the severe torment. (26)His companion (devil) will say: "Our Lord! I did not push him to transgression, but he was himself in error far astray. (27)(Allah) will say: "Dispute not in front of Me, I had already in advance sent you the threat. (28)"The sentence that comes from Me cannot be changed, and I am not unjust to the servants. (29) The Angel will bear Witness; Allah commands that the Disbeliever be thrown into the Fire Allah the Exalted states that the scribe angel, who is entrusted with recording the deeds of mankind, will testify against him or her about the deeds he or she did on the Day of Resurrection. He will say, هَٰذَا مَا لَدَيَّ عَتِيدٌ ("Here is (his record) ready with me!"), here it is prepared and completed without addition or deletion. This is when Allah the Exalted will judge the creation with fairness, saying, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) It appears that Allah will say these words to the Sa'iq and Shahid angels; the Sa'iq drove him to the grounds where Reckoning is held and the Shahid testified. Allah the Exalted will order them to throw him in the fire of Jahannam, and worse it is as a destination, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) meaning, whose disbelief and denial of truth was horrendous, who used to stubbornly reject the truth, knowingly contradicting it with falsehood, مَنَّاعٍ لِلْخَيْرِ (Hinderer of good,) meaning for he did not fulfill the duties he was ordered, nor was he dutiful, keeping ties to kith and kin nor giving charity, مُعْتَدٍ (transgressor,) meaning, he transgresses the limits in spending. Qatadah commented, "He is a transgressor in his speech, behavior and affairs." Allah said, مُرِيبٍ (doubter,) meaning, he doubts and raises doubts in those who scrutinize his behavior, الَّذِي جَعَلَ مَعَ اللَّهِ إِلَٰهًا آخَرَ (who set up another god with Allah.) meaning, he associated others with Allah and worshipped others besides Him, فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ (Then both of you cast him in the severe torment.) Imam Ahmad recorded that Abu Sa'id Al-Khudri said that the Prophet ﷺ said, يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَتَكَلَّمُ يَقُولُ: وُكِّلْتُ الْيَوْمَ بِثَلَاثَةٍ: بِكُلِّ جَبَّارٍ عَنِيدٍ، وَمَنْ جَعَلَ مَعَ اللهِ إِلٰهًا آخَرَ، وَمَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ، فَتَنْطَوِي عَلَيْهِمْ فَتَقْذِفُهُمْ فِي غَمَرَاتِ جَهَنَّمَ (A neck from the Fire will appear and will speak saying, "Today, I have been entrusted with three: Every obstinate tyrant, everyone who ascribed another god with Allah, and he who took a life without right." The neck will then close in on them and throw them in the midst of Jahannam.)" Man and Devil dispute before Allah Allah's saying; قَالَ قَرِينُهُ (His companion will say), refers to the devil who is entrusted to every man, according to 'Abdullah bin 'Abbas, Mujahid, Qatadah and several othes. He will say, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression,) meaning, the devil will say this about the human who came on the Day of Resurrection as a disbeliever. The devil will disown him, saying, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression) meaning, "I did not lead him astray," وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (but he was himself in error far astray.) meaning, he himself was misguided, accepting falsehood and stubborn to the truth. Allah the Exalted and Most Honored said in another Ayah, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ ۖ مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ ۖ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me as a partner with Allah. Verily, there is a painful torment for the wrongdoers.")(14:22) Allah the Exalted said, قَالَ لَا تَخْتَصِمُوا لَدَيَّ ((Allah) will say: "Dispute not in front of Me.") The Lord, the Exalted and Most Honored will say this to the man and his devil companion, who will be disputing before Him. The man will say, "O, Lord! This devil has misguided me away from the Remembrance after it came to me," while the devil will declare, رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (Our Lord! I did not push him to transgression, but he was himself in error far astray.) from the path of truth. The Lord, the Exalted and Most Honored will say to them, لَا تَخْتَصِمُوا لَدَيَّ (Dispute not in front of Me,) or 'before Me,' وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ (I had already in advance sent you the threat.) 'I have given you sufficient proof by the words of the Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you,' مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ (The Sentence that comes from Me cannot be changed,) "I have made My decision," according to the explanation of Mujahid, وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ (And I am not unjust to the servants.) 'I will not punish anyone, except on account of their sins after the proof has been established against them.'

And his companion (angel) will say: "Here is (his record) ready with me! (23)(Allah will say to the angels:) "Both of you throw into Hell every stubborn disbeliever (24)"Hinderer of good, transgressor, doubter, (25)"Who set up another god with Allah. Then both of you cast him in the severe torment. (26)His companion (devil) will say: "Our Lord! I did not push him to transgression, but he was himself in error far astray. (27)(Allah) will say: "Dispute not in front of Me, I had already in advance sent you the threat. (28)"The sentence that comes from Me cannot be changed, and I am not unjust to the servants. (29) The Angel will bear Witness; Allah commands that the Disbeliever be thrown into the Fire Allah the Exalted states that the scribe angel, who is entrusted with recording the deeds of mankind, will testify against him or her about the deeds he or she did on the Day of Resurrection. He will say, هَٰذَا مَا لَدَيَّ عَتِيدٌ ("Here is (his record) ready with me!"), here it is prepared and completed without addition or deletion. This is when Allah the Exalted will judge the creation with fairness, saying, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) It appears that Allah will say these words to the Sa'iq and Shahid angels; the Sa'iq drove him to the grounds where Reckoning is held and the Shahid testified. Allah the Exalted will order them to throw him in the fire of Jahannam, and worse it is as a destination, أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Both of you throw into Hell every stubborn disbeliever.) meaning, whose disbelief and denial of truth was horrendous, who used to stubbornly reject the truth, knowingly contradicting it with falsehood, مَنَّاعٍ لِلْخَيْرِ (Hinderer of good,) meaning for he did not fulfill the duties he was ordered, nor was he dutiful, keeping ties to kith and kin nor giving charity, مُعْتَدٍ (transgressor,) meaning, he transgresses the limits in spending. Qatadah commented, "He is a transgressor in his speech, behavior and affairs." Allah said, مُرِيبٍ (doubter,) meaning, he doubts and raises doubts in those who scrutinize his behavior, الَّذِي جَعَلَ مَعَ اللَّهِ إِلَٰهًا آخَرَ (who set up another god with Allah.) meaning, he associated others with Allah and worshipped others besides Him, فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ (Then both of you cast him in the severe torment.) Imam Ahmad recorded that Abu Sa'id Al-Khudri said that the Prophet ﷺ said, يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَتَكَلَّمُ يَقُولُ: وُكِّلْتُ الْيَوْمَ بِثَلَاثَةٍ: بِكُلِّ جَبَّارٍ عَنِيدٍ، وَمَنْ جَعَلَ مَعَ اللهِ إِلٰهًا آخَرَ، وَمَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ، فَتَنْطَوِي عَلَيْهِمْ فَتَقْذِفُهُمْ فِي غَمَرَاتِ جَهَنَّمَ (A neck from the Fire will appear and will speak saying, "Today, I have been entrusted with three: Every obstinate tyrant, everyone who ascribed another god with Allah, and he who took a life without right." The neck will then close in on them and throw them in the midst of Jahannam.)" Man and Devil dispute before Allah Allah's saying; قَالَ قَرِينُهُ (His companion will say), refers to the devil who is entrusted to every man, according to 'Abdullah bin 'Abbas, Mujahid, Qatadah and several othes. He will say, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression,) meaning, the devil will say this about the human who came on the Day of Resurrection as a disbeliever. The devil will disown him, saying, رَبَّنَا مَا أَطْغَيْتُهُ (Our Lord! I did not push him to transgression) meaning, "I did not lead him astray," وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (but he was himself in error far astray.) meaning, he himself was misguided, accepting falsehood and stubborn to the truth. Allah the Exalted and Most Honored said in another Ayah, وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ ۖ مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ ۖ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me as a partner with Allah. Verily, there is a painful torment for the wrongdoers.")(14:22) Allah the Exalted said, قَالَ لَا تَخْتَصِمُوا لَدَيَّ ((Allah) will say: "Dispute not in front of Me.") The Lord, the Exalted and Most Honored will say this to the man and his devil companion, who will be disputing before Him. The man will say, "O, Lord! This devil has misguided me away from the Remembrance after it came to me," while the devil will declare, رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ (Our Lord! I did not push him to transgression, but he was himself in error far astray.) from the path of truth. The Lord, the Exalted and Most Honored will say to them, لَا تَخْتَصِمُوا لَدَيَّ (Dispute not in front of Me,) or 'before Me,' وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ (I had already in advance sent you the threat.) 'I have given you sufficient proof by the words of the Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you,' مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ (The Sentence that comes from Me cannot be changed,) "I have made My decision," according to the explanation of Mujahid, وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ (And I am not unjust to the servants.) 'I will not punish anyone, except on account of their sins after the proof has been established against them.'

On the Day when We will say to Hell: "Are you filled?" It will say: "Are there any more? (30)And Paradise will be Uzlifat to those who had Taqwa, not far off (31)(It will be said): "This is what you were promised – (it is) for those returning in sincere repentance, and Hafiz. (32)"Who feared Ar-Rahman unseen and brought a heart turned in repentance. (33)"Enter you therein in peace and security – this is a Day of eternal life! (34)There they will have all that they desire – and We have more (35) Jahannam and Paradise and their Dwellers Allah states that He will say to Jahannam on the Day of Resurrection, "Have you had your fill?" Allah the Most Honored has promised Hell that it will have its fill from the Jinns and mankind. He, the Exalted and Most Honored, will decide who will be thrown into the Fire and she will keep saying, "Are there any more," or, 'Are there any more whom You will provide me with?' This is the apparent meaning of this Ayah which is supported by several Hadiths. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَا تَزَالُ جَهَنَّمُ يُلْقَىٰ فِيهَا وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حَتّٰى يَضَعَ رَبُّ الْعِزَّةِ قَدَمَهُ فِيهَا، فَيَنْزَوِي بَعْضُهَا إِلَىٰ بَعْضٍ وَتَقُولُ: قَطْ قَطْ وَعِزَّتِكَ وَكَرَمِكَ. وَلَا يَزَالُ فِي الْجَنَّةِ فَضْلٌ حَتّٰى يُنْشِىءَ اللهُ لَهَا خَلْقًا آخَرَ فَيُسْكِنَهُمُ اللهُ تَعَالَىٰ فِي فُضُولِ الْجَنَّةِ (The people will be thrown into Jahannam and it will say, 'Are there any more?' Until the Mighty Lord puts His Foot over it and its corners will be collected together and it will say, "Enough, enough by Your grace and compassion!' There will be sufficient empty space in Paradise until Allah creates another creation and He, the Exalted, makes them dwell in the empty parts of Paradise.)" Muslim also collected this Hadith. Al-Bukhari recorded that Abu Hurayrah narrated that the Prophet ﷺ said, يُقَالُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ؟ وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ فَيَضَعُ الرَّبُّ تَبَارَكَ وَتَعَالَىٰ قَدَمَهُ عَلَيْهَا فَتَقُولُ: قَطْ قَطْ (Jahannam will be asked, "Are you full?" and it will say, "Are there any more?" Until the Lord, the Blessed and Most Honored, puts His Foot over it and it will say: "Enough! Enough!") Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, تَحَاجَّتِ الْجَنَّةُ وَالنَّارُ فَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. وَقَالَتِ الْجَنَّةُ: مَالِي لَا يَدْخُلُنِي إِلَّا ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ. قَالَ اللهُ عَزَّ وَجَلَّ لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي . وَقَالَ لِلنَّارِ: إِنَّمَا أَنْتِ عَذَابِي أُعَذِّبُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي وَلِكُلِّ وَاحِدَةٍ مِنْكُمَا مِلْؤُهَا، فَأَمَّا النَّارُ فَلَا تَمْتَلِىءُ حَتّٰى يَضَعَ رِجْلَهُ فِيهَا فَتَقُولُ: قَطْ قَطْ، فَهُنَالِكَ تَمْتَلِىءُ وَيَنْزَوِي بَعْضُهَا إِلَىٰ بَعْضٍ وَلَا يَظْلِمُ اللهُ عَزَّ وَجَلَّ مِنْ خَلْقِهِ أَحَدًا، وَأَمَّا الْجَنَّةُ فَإِنَّ اللهَ عَزَّ وَجَلَّ يُنْشِىءُ لَهَا خَلْقًا آخَرَ (Paradise and the Fire quarreled. The Fire said, "I have been favored with the arrogant people and tyrants." Paradise said, "What is wrong with me that only the poor and humble people enter me?" Allah the Exalted and Most Honored said to Paradise, "You are My mercy, with which I grant mercy to those whom I will among My servants." He said to Hell, "You are My punishment which I inflict upon whom I wish from My servants, and I shall fill both of you." As for Hellfire, it will not have its fill until Allah puts His Foot over it and she will say, "Enough! Enough!" She will become full and its sides will come close to each other. Allah the Exalted and Most Honored shall not be unjust to any one of His creatures. As for Paradise, Allah the Exalted and Most Honored will create another creation to fill it.) Allah the Exalted said, وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ (And Paradise will be Uzlifat to those who had Taqwa, not far off.) meaning, Paradise will be brought close and near to the pious, according to Qatadah, Abu Malik and As-Suddi, غَيْرَ بَعِيدٍ (not far off), and this will occur on the Day of Resurrection, which is not far off. Surely that Day will come to pass and all that is bound to come, is near, هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ (This is what you were promised – (it is) for those returning) who go back to Allah in sincere repentance intending not to repeat sin, حَفِيظٍ (Hafiz), who preserve their covenant with Allah and do not break or betray it, مَنْ خَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ (Who feared Ar-Rahman unseen) who feared Allah in secret when only Allah the Exalted and Most Honored could see him. The Prophet ﷺ said, وَرَجُلٌ ذَكَرَ اللهَ تَعَالَىٰ خَالِيًا، فَفَاضَتْ عَيْنَاهُ (And a man who remembered Allah the Exalted while alone, and his eyes became tearful.) Allah said, وَجَاءَ بِقَلْبٍ مُنِيبٍ (and brought a heart turned in repentance.) meaning, he will meet Allah, the Exalted and Most Honored, on the Day of Resurrection with a heart turned in repentance to Him and absolutely free (of Shirk) and humbled to Him, ادْخُلُوهَا (Enter you therein), meaning Paradise, بِسَلَامٍ (in peace and security), they will earn security from the torment of Allah, the Exalted and Most Honored, and the angels of Allah will greet them with the Salam, according to the explanation of Qatadah. The statement of Allah the Exalted and Most Honored: ذَٰلِكَ يَوْمُ الْخُلُودِ (this is a Day of eternal life!), meaning, they will reside in Paradise forever and will never die, neither be transferred from it nor wish to be transferred from it. The statement of Allah the All-Mighty, لَهُمْ مَا يَشَاءُونَ فِيهَا (There they will have all that they desire), means, whatever delights they wish and desire, they will find it brought before them. Allah's statement, وَلَدَيْنَا مَزِيدٌ (and We have more.) is similar to His other statement, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is the best and even more.)(10:26) In the Sahih, Muslim recorded that Suhayb bin Sinan Ar-Rumi said that 'more' refers to looking at the Most Honorable Face of Allah.

On the Day when We will say to Hell: "Are you filled?" It will say: "Are there any more? (30)And Paradise will be Uzlifat to those who had Taqwa, not far off (31)(It will be said): "This is what you were promised – (it is) for those returning in sincere repentance, and Hafiz. (32)"Who feared Ar-Rahman unseen and brought a heart turned in repentance. (33)"Enter you therein in peace and security – this is a Day of eternal life! (34)There they will have all that they desire – and We have more (35) Jahannam and Paradise and their Dwellers Allah states that He will say to Jahannam on the Day of Resurrection, "Have you had your fill?" Allah the Most Honored has promised Hell that it will have its fill from the Jinns and mankind. He, the Exalted and Most Honored, will decide who will be thrown into the Fire and she will keep saying, "Are there any more," or, 'Are there any more whom You will provide me with?' This is the apparent meaning of this Ayah which is supported by several Hadiths. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَا تَزَالُ جَهَنَّمُ يُلْقَىٰ فِيهَا وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حَتّٰى يَضَعَ رَبُّ الْعِزَّةِ قَدَمَهُ فِيهَا، فَيَنْزَوِي بَعْضُهَا إِلَىٰ بَعْضٍ وَتَقُولُ: قَطْ قَطْ وَعِزَّتِكَ وَكَرَمِكَ. وَلَا يَزَالُ فِي الْجَنَّةِ فَضْلٌ حَتّٰى يُنْشِىءَ اللهُ لَهَا خَلْقًا آخَرَ فَيُسْكِنَهُمُ اللهُ تَعَالَىٰ فِي فُضُولِ الْجَنَّةِ (The people will be thrown into Jahannam and it will say, 'Are there any more?' Until the Mighty Lord puts His Foot over it and its corners will be collected together and it will say, "Enough, enough by Your grace and compassion!' There will be sufficient empty space in Paradise until Allah creates another creation and He, the Exalted, makes them dwell in the empty parts of Paradise.)" Muslim also collected this Hadith. Al-Bukhari recorded that Abu Hurayrah narrated that the Prophet ﷺ said, يُقَالُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ؟ وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ فَيَضَعُ الرَّبُّ تَبَارَكَ وَتَعَالَىٰ قَدَمَهُ عَلَيْهَا فَتَقُولُ: قَطْ قَطْ (Jahannam will be asked, "Are you full?" and it will say, "Are there any more?" Until the Lord, the Blessed and Most Honored, puts His Foot over it and it will say: "Enough! Enough!") Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, تَحَاجَّتِ الْجَنَّةُ وَالنَّارُ فَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. وَقَالَتِ الْجَنَّةُ: مَالِي لَا يَدْخُلُنِي إِلَّا ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ. قَالَ اللهُ عَزَّ وَجَلَّ لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي . وَقَالَ لِلنَّارِ: إِنَّمَا أَنْتِ عَذَابِي أُعَذِّبُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي وَلِكُلِّ وَاحِدَةٍ مِنْكُمَا مِلْؤُهَا، فَأَمَّا النَّارُ فَلَا تَمْتَلِىءُ حَتّٰى يَضَعَ رِجْلَهُ فِيهَا فَتَقُولُ: قَطْ قَطْ، فَهُنَالِكَ تَمْتَلِىءُ وَيَنْزَوِي بَعْضُهَا إِلَىٰ بَعْضٍ وَلَا يَظْلِمُ اللهُ عَزَّ وَجَلَّ مِنْ خَلْقِهِ أَحَدًا، وَأَمَّا الْجَنَّةُ فَإِنَّ اللهَ عَزَّ وَجَلَّ يُنْشِىءُ لَهَا خَلْقًا آخَرَ (Paradise and the Fire quarreled. The Fire said, "I have been favored with the arrogant people and tyrants." Paradise said, "What is wrong with me that only the poor and humble people enter me?" Allah the Exalted and Most Honored said to Paradise, "You are My mercy, with which I grant mercy to those whom I will among My servants." He said to Hell, "You are My punishment which I inflict upon whom I wish from My servants, and I shall fill both of you." As for Hellfire, it will not have its fill until Allah puts His Foot over it and she will say, "Enough! Enough!" She will become full and its sides will come close to each other. Allah the Exalted and Most Honored shall not be unjust to any one of His creatures. As for Paradise, Allah the Exalted and Most Honored will create another creation to fill it.) Allah the Exalted said, وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ (And Paradise will be Uzlifat to those who had Taqwa, not far off.) meaning, Paradise will be brought close and near to the pious, according to Qatadah, Abu Malik and As-Suddi, غَيْرَ بَعِيدٍ (not far off), and this will occur on the Day of Resurrection, which is not far off. Surely that Day will come to pass and all that is bound to come, is near, هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ (This is what you were promised – (it is) for those returning) who go back to Allah in sincere repentance intending not to repeat sin, حَفِيظٍ (Hafiz), who preserve their covenant with Allah and do not break or betray it, مَنْ خَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ (Who feared Ar-Rahman unseen) who feared Allah in secret when only Allah the Exalted and Most Honored could see him. The Prophet ﷺ said, وَرَجُلٌ ذَكَرَ اللهَ تَعَالَىٰ خَالِيًا، فَفَاضَتْ عَيْنَاهُ (And a man who remembered Allah the Exalted while alone, and his eyes became tearful.) Allah said, وَجَاءَ بِقَلْبٍ مُنِيبٍ (and brought a heart turned in repentance.) meaning, he will meet Allah, the Exalted and Most Honored, on the Day of Resurrection with a heart turned in repentance to Him and absolutely free (of Shirk) and humbled to Him, ادْخُلُوهَا (Enter you therein), meaning Paradise, بِسَلَامٍ (in peace and security), they will earn security from the torment of Allah, the Exalted and Most Honored, and the angels of Allah will greet them with the Salam, according to the explanation of Qatadah. The statement of Allah the Exalted and Most Honored: ذَٰلِكَ يَوْمُ الْخُلُودِ (this is a Day of eternal life!), meaning, they will reside in Paradise forever and will never die, neither be transferred from it nor wish to be transferred from it. The statement of Allah the All-Mighty, لَهُمْ مَا يَشَاءُونَ فِيهَا (There they will have all that they desire), means, whatever delights they wish and desire, they will find it brought before them. Allah's statement, وَلَدَيْنَا مَزِيدٌ (and We have more.) is similar to His other statement, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is the best and even more.)(10:26) In the Sahih, Muslim recorded that Suhayb bin Sinan Ar-Rumi said that 'more' refers to looking at the Most Honorable Face of Allah.

On the Day when We will say to Hell: "Are you filled?" It will say: "Are there any more? (30)And Paradise will be Uzlifat to those who had Taqwa, not far off (31)(It will be said): "This is what you were promised – (it is) for those returning in sincere repentance, and Hafiz. (32)"Who feared Ar-Rahman unseen and brought a heart turned in repentance. (33)"Enter you therein in peace and security – this is a Day of eternal life! (34)There they will have all that they desire – and We have more (35) Jahannam and Paradise and their Dwellers Allah states that He will say to Jahannam on the Day of Resurrection, "Have you had your fill?" Allah the Most Honored has promised Hell that it will have its fill from the Jinns and mankind. He, the Exalted and Most Honored, will decide who will be thrown into the Fire and she will keep saying, "Are there any more," or, 'Are there any more whom You will provide me with?' This is the apparent meaning of this Ayah which is supported by several Hadiths. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَا تَزَالُ جَهَنَّمُ يُلْقَىٰ فِيهَا وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حَتّٰى يَضَعَ رَبُّ الْعِزَّةِ قَدَمَهُ فِيهَا، فَيَنْزَوِي بَعْضُهَا إِلَىٰ بَعْضٍ وَتَقُولُ: قَطْ قَطْ وَعِزَّتِكَ وَكَرَمِكَ. وَلَا يَزَالُ فِي الْجَنَّةِ فَضْلٌ حَتّٰى يُنْشِىءَ اللهُ لَهَا خَلْقًا آخَرَ فَيُسْكِنَهُمُ اللهُ تَعَالَىٰ فِي فُضُولِ الْجَنَّةِ (The people will be thrown into Jahannam and it will say, 'Are there any more?' Until the Mighty Lord puts His Foot over it and its corners will be collected together and it will say, "Enough, enough by Your grace and compassion!' There will be sufficient empty space in Paradise until Allah creates another creation and He, the Exalted, makes them dwell in the empty parts of Paradise.)" Muslim also collected this Hadith. Al-Bukhari recorded that Abu Hurayrah narrated that the Prophet ﷺ said, يُقَالُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ؟ وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ فَيَضَعُ الرَّبُّ تَبَارَكَ وَتَعَالَىٰ قَدَمَهُ عَلَيْهَا فَتَقُولُ: قَطْ قَطْ (Jahannam will be asked, "Are you full?" and it will say, "Are there any more?" Until the Lord, the Blessed and Most Honored, puts His Foot over it and it will say: "Enough! Enough!") Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, تَحَاجَّتِ الْجَنَّةُ وَالنَّارُ فَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. وَقَالَتِ الْجَنَّةُ: مَالِي لَا يَدْخُلُنِي إِلَّا ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ. قَالَ اللهُ عَزَّ وَجَلَّ لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي . وَقَالَ لِلنَّارِ: إِنَّمَا أَنْتِ عَذَابِي أُعَذِّبُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي وَلِكُلِّ وَاحِدَةٍ مِنْكُمَا مِلْؤُهَا، فَأَمَّا النَّارُ فَلَا تَمْتَلِىءُ حَتّٰى يَضَعَ رِجْلَهُ فِيهَا فَتَقُولُ: قَطْ قَطْ، فَهُنَالِكَ تَمْتَلِىءُ وَيَنْزَوِي بَعْضُهَا إِلَىٰ بَعْضٍ وَلَا يَظْلِمُ اللهُ عَزَّ وَجَلَّ مِنْ خَلْقِهِ أَحَدًا، وَأَمَّا الْجَنَّةُ فَإِنَّ اللهَ عَزَّ وَجَلَّ يُنْشِىءُ لَهَا خَلْقًا آخَرَ (Paradise and the Fire quarreled. The Fire said, "I have been favored with the arrogant people and tyrants." Paradise said, "What is wrong with me that only the poor and humble people enter me?" Allah the Exalted and Most Honored said to Paradise, "You are My mercy, with which I grant mercy to those whom I will among My servants." He said to Hell, "You are My punishment which I inflict upon whom I wish from My servants, and I shall fill both of you." As for Hellfire, it will not have its fill until Allah puts His Foot over it and she will say, "Enough! Enough!" She will become full and its sides will come close to each other. Allah the Exalted and Most Honored shall not be unjust to any one of His creatures. As for Paradise, Allah the Exalted and Most Honored will create another creation to fill it.) Allah the Exalted said, وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ (And Paradise will be Uzlifat to those who had Taqwa, not far off.) meaning, Paradise will be brought close and near to the pious, according to Qatadah, Abu Malik and As-Suddi, غَيْرَ بَعِيدٍ (not far off), and this will occur on the Day of Resurrection, which is not far off. Surely that Day will come to pass and all that is bound to come, is near, هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ (This is what you were promised – (it is) for those returning) who go back to Allah in sincere repentance intending not to repeat sin, حَفِيظٍ (Hafiz), who preserve their covenant with Allah and do not break or betray it, مَنْ خَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ (Who feared Ar-Rahman unseen) who feared Allah in secret when only Allah the Exalted and Most Honored could see him. The Prophet ﷺ said, وَرَجُلٌ ذَكَرَ اللهَ تَعَالَىٰ خَالِيًا، فَفَاضَتْ عَيْنَاهُ (And a man who remembered Allah the Exalted while alone, and his eyes became tearful.) Allah said, وَجَاءَ بِقَلْبٍ مُنِيبٍ (and brought a heart turned in repentance.) meaning, he will meet Allah, the Exalted and Most Honored, on the Day of Resurrection with a heart turned in repentance to Him and absolutely free (of Shirk) and humbled to Him, ادْخُلُوهَا (Enter you therein), meaning Paradise, بِسَلَامٍ (in peace and security), they will earn security from the torment of Allah, the Exalted and Most Honored, and the angels of Allah will greet them with the Salam, according to the explanation of Qatadah. The statement of Allah the Exalted and Most Honored: ذَٰلِكَ يَوْمُ الْخُلُودِ (this is a Day of eternal life!), meaning, they will reside in Paradise forever and will never die, neither be transferred from it nor wish to be transferred from it. The statement of Allah the All-Mighty, لَهُمْ مَا يَشَاءُونَ فِيهَا (There they will have all that they desire), means, whatever delights they wish and desire, they will find it brought before them. Allah's statement, وَلَدَيْنَا مَزِيدٌ (and We have more.) is similar to His other statement, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is the best and even more.)(10:26) In the Sahih, Muslim recorded that Suhayb bin Sinan Ar-Rumi said that 'more' refers to looking at the Most Honorable Face of Allah.

On the Day when We will say to Hell: "Are you filled?" It will say: "Are there any more? (30)And Paradise will be Uzlifat to those who had Taqwa, not far off (31)(It will be said): "This is what you were promised – (it is) for those returning in sincere repentance, and Hafiz. (32)"Who feared Ar-Rahman unseen and brought a heart turned in repentance. (33)"Enter you therein in peace and security – this is a Day of eternal life! (34)There they will have all that they desire – and We have more (35) Jahannam and Paradise and their Dwellers Allah states that He will say to Jahannam on the Day of Resurrection, "Have you had your fill?" Allah the Most Honored has promised Hell that it will have its fill from the Jinns and mankind. He, the Exalted and Most Honored, will decide who will be thrown into the Fire and she will keep saying, "Are there any more," or, 'Are there any more whom You will provide me with?' This is the apparent meaning of this Ayah which is supported by several Hadiths. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَا تَزَالُ جَهَنَّمُ يُلْقَىٰ فِيهَا وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حَتّٰى يَضَعَ رَبُّ الْعِزَّةِ قَدَمَهُ فِيهَا، فَيَنْزَوِي بَعْضُهَا إِلَىٰ بَعْضٍ وَتَقُولُ: قَطْ قَطْ وَعِزَّتِكَ وَكَرَمِكَ. وَلَا يَزَالُ فِي الْجَنَّةِ فَضْلٌ حَتّٰى يُنْشِىءَ اللهُ لَهَا خَلْقًا آخَرَ فَيُسْكِنَهُمُ اللهُ تَعَالَىٰ فِي فُضُولِ الْجَنَّةِ (The people will be thrown into Jahannam and it will say, 'Are there any more?' Until the Mighty Lord puts His Foot over it and its corners will be collected together and it will say, "Enough, enough by Your grace and compassion!' There will be sufficient empty space in Paradise until Allah creates another creation and He, the Exalted, makes them dwell in the empty parts of Paradise.)" Muslim also collected this Hadith. Al-Bukhari recorded that Abu Hurayrah narrated that the Prophet ﷺ said, يُقَالُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ؟ وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ فَيَضَعُ الرَّبُّ تَبَارَكَ وَتَعَالَىٰ قَدَمَهُ عَلَيْهَا فَتَقُولُ: قَطْ قَطْ (Jahannam will be asked, "Are you full?" and it will say, "Are there any more?" Until the Lord, the Blessed and Most Honored, puts His Foot over it and it will say: "Enough! Enough!") Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, تَحَاجَّتِ الْجَنَّةُ وَالنَّارُ فَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. وَقَالَتِ الْجَنَّةُ: مَالِي لَا يَدْخُلُنِي إِلَّا ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ. قَالَ اللهُ عَزَّ وَجَلَّ لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي . وَقَالَ لِلنَّارِ: إِنَّمَا أَنْتِ عَذَابِي أُعَذِّبُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي وَلِكُلِّ وَاحِدَةٍ مِنْكُمَا مِلْؤُهَا، فَأَمَّا النَّارُ فَلَا تَمْتَلِىءُ حَتّٰى يَضَعَ رِجْلَهُ فِيهَا فَتَقُولُ: قَطْ قَطْ، فَهُنَالِكَ تَمْتَلِىءُ وَيَنْزَوِي بَعْضُهَا إِلَىٰ بَعْضٍ وَلَا يَظْلِمُ اللهُ عَزَّ وَجَلَّ مِنْ خَلْقِهِ أَحَدًا، وَأَمَّا الْجَنَّةُ فَإِنَّ اللهَ عَزَّ وَجَلَّ يُنْشِىءُ لَهَا خَلْقًا آخَرَ (Paradise and the Fire quarreled. The Fire said, "I have been favored with the arrogant people and tyrants." Paradise said, "What is wrong with me that only the poor and humble people enter me?" Allah the Exalted and Most Honored said to Paradise, "You are My mercy, with which I grant mercy to those whom I will among My servants." He said to Hell, "You are My punishment which I inflict upon whom I wish from My servants, and I shall fill both of you." As for Hellfire, it will not have its fill until Allah puts His Foot over it and she will say, "Enough! Enough!" She will become full and its sides will come close to each other. Allah the Exalted and Most Honored shall not be unjust to any one of His creatures. As for Paradise, Allah the Exalted and Most Honored will create another creation to fill it.) Allah the Exalted said, وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ (And Paradise will be Uzlifat to those who had Taqwa, not far off.) meaning, Paradise will be brought close and near to the pious, according to Qatadah, Abu Malik and As-Suddi, غَيْرَ بَعِيدٍ (not far off), and this will occur on the Day of Resurrection, which is not far off. Surely that Day will come to pass and all that is bound to come, is near, هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ (This is what you were promised – (it is) for those returning) who go back to Allah in sincere repentance intending not to repeat sin, حَفِيظٍ (Hafiz), who preserve their covenant with Allah and do not break or betray it, مَنْ خَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ (Who feared Ar-Rahman unseen) who feared Allah in secret when only Allah the Exalted and Most Honored could see him. The Prophet ﷺ said, وَرَجُلٌ ذَكَرَ اللهَ تَعَالَىٰ خَالِيًا، فَفَاضَتْ عَيْنَاهُ (And a man who remembered Allah the Exalted while alone, and his eyes became tearful.) Allah said, وَجَاءَ بِقَلْبٍ مُنِيبٍ (and brought a heart turned in repentance.) meaning, he will meet Allah, the Exalted and Most Honored, on the Day of Resurrection with a heart turned in repentance to Him and absolutely free (of Shirk) and humbled to Him, ادْخُلُوهَا (Enter you therein), meaning Paradise, بِسَلَامٍ (in peace and security), they will earn security from the torment of Allah, the Exalted and Most Honored, and the angels of Allah will greet them with the Salam, according to the explanation of Qatadah. The statement of Allah the Exalted and Most Honored: ذَٰلِكَ يَوْمُ الْخُلُودِ (this is a Day of eternal life!), meaning, they will reside in Paradise forever and will never die, neither be transferred from it nor wish to be transferred from it. The statement of Allah the All-Mighty, لَهُمْ مَا يَشَاءُونَ فِيهَا (There they will have all that they desire), means, whatever delights they wish and desire, they will find it brought before them. Allah's statement, وَلَدَيْنَا مَزِيدٌ (and We have more.) is similar to His other statement, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is the best and even more.)(10:26) In the Sahih, Muslim recorded that Suhayb bin Sinan Ar-Rumi said that 'more' refers to looking at the Most Honorable Face of Allah.

On the Day when We will say to Hell: "Are you filled?" It will say: "Are there any more? (30)And Paradise will be Uzlifat to those who had Taqwa, not far off (31)(It will be said): "This is what you were promised – (it is) for those returning in sincere repentance, and Hafiz. (32)"Who feared Ar-Rahman unseen and brought a heart turned in repentance. (33)"Enter you therein in peace and security – this is a Day of eternal life! (34)There they will have all that they desire – and We have more (35) Jahannam and Paradise and their Dwellers Allah states that He will say to Jahannam on the Day of Resurrection, "Have you had your fill?" Allah the Most Honored has promised Hell that it will have its fill from the Jinns and mankind. He, the Exalted and Most Honored, will decide who will be thrown into the Fire and she will keep saying, "Are there any more," or, 'Are there any more whom You will provide me with?' This is the apparent meaning of this Ayah which is supported by several Hadiths. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَا تَزَالُ جَهَنَّمُ يُلْقَىٰ فِيهَا وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حَتّٰى يَضَعَ رَبُّ الْعِزَّةِ قَدَمَهُ فِيهَا، فَيَنْزَوِي بَعْضُهَا إِلَىٰ بَعْضٍ وَتَقُولُ: قَطْ قَطْ وَعِزَّتِكَ وَكَرَمِكَ. وَلَا يَزَالُ فِي الْجَنَّةِ فَضْلٌ حَتّٰى يُنْشِىءَ اللهُ لَهَا خَلْقًا آخَرَ فَيُسْكِنَهُمُ اللهُ تَعَالَىٰ فِي فُضُولِ الْجَنَّةِ (The people will be thrown into Jahannam and it will say, 'Are there any more?' Until the Mighty Lord puts His Foot over it and its corners will be collected together and it will say, "Enough, enough by Your grace and compassion!' There will be sufficient empty space in Paradise until Allah creates another creation and He, the Exalted, makes them dwell in the empty parts of Paradise.)" Muslim also collected this Hadith. Al-Bukhari recorded that Abu Hurayrah narrated that the Prophet ﷺ said, يُقَالُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ؟ وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ فَيَضَعُ الرَّبُّ تَبَارَكَ وَتَعَالَىٰ قَدَمَهُ عَلَيْهَا فَتَقُولُ: قَطْ قَطْ (Jahannam will be asked, "Are you full?" and it will say, "Are there any more?" Until the Lord, the Blessed and Most Honored, puts His Foot over it and it will say: "Enough! Enough!") Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, تَحَاجَّتِ الْجَنَّةُ وَالنَّارُ فَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. وَقَالَتِ الْجَنَّةُ: مَالِي لَا يَدْخُلُنِي إِلَّا ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ. قَالَ اللهُ عَزَّ وَجَلَّ لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي . وَقَالَ لِلنَّارِ: إِنَّمَا أَنْتِ عَذَابِي أُعَذِّبُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي وَلِكُلِّ وَاحِدَةٍ مِنْكُمَا مِلْؤُهَا، فَأَمَّا النَّارُ فَلَا تَمْتَلِىءُ حَتّٰى يَضَعَ رِجْلَهُ فِيهَا فَتَقُولُ: قَطْ قَطْ، فَهُنَالِكَ تَمْتَلِىءُ وَيَنْزَوِي بَعْضُهَا إِلَىٰ بَعْضٍ وَلَا يَظْلِمُ اللهُ عَزَّ وَجَلَّ مِنْ خَلْقِهِ أَحَدًا، وَأَمَّا الْجَنَّةُ فَإِنَّ اللهَ عَزَّ وَجَلَّ يُنْشِىءُ لَهَا خَلْقًا آخَرَ (Paradise and the Fire quarreled. The Fire said, "I have been favored with the arrogant people and tyrants." Paradise said, "What is wrong with me that only the poor and humble people enter me?" Allah the Exalted and Most Honored said to Paradise, "You are My mercy, with which I grant mercy to those whom I will among My servants." He said to Hell, "You are My punishment which I inflict upon whom I wish from My servants, and I shall fill both of you." As for Hellfire, it will not have its fill until Allah puts His Foot over it and she will say, "Enough! Enough!" She will become full and its sides will come close to each other. Allah the Exalted and Most Honored shall not be unjust to any one of His creatures. As for Paradise, Allah the Exalted and Most Honored will create another creation to fill it.) Allah the Exalted said, وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ (And Paradise will be Uzlifat to those who had Taqwa, not far off.) meaning, Paradise will be brought close and near to the pious, according to Qatadah, Abu Malik and As-Suddi, غَيْرَ بَعِيدٍ (not far off), and this will occur on the Day of Resurrection, which is not far off. Surely that Day will come to pass and all that is bound to come, is near, هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ (This is what you were promised – (it is) for those returning) who go back to Allah in sincere repentance intending not to repeat sin, حَفِيظٍ (Hafiz), who preserve their covenant with Allah and do not break or betray it, مَنْ خَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ (Who feared Ar-Rahman unseen) who feared Allah in secret when only Allah the Exalted and Most Honored could see him. The Prophet ﷺ said, وَرَجُلٌ ذَكَرَ اللهَ تَعَالَىٰ خَالِيًا، فَفَاضَتْ عَيْنَاهُ (And a man who remembered Allah the Exalted while alone, and his eyes became tearful.) Allah said, وَجَاءَ بِقَلْبٍ مُنِيبٍ (and brought a heart turned in repentance.) meaning, he will meet Allah, the Exalted and Most Honored, on the Day of Resurrection with a heart turned in repentance to Him and absolutely free (of Shirk) and humbled to Him, ادْخُلُوهَا (Enter you therein), meaning Paradise, بِسَلَامٍ (in peace and security), they will earn security from the torment of Allah, the Exalted and Most Honored, and the angels of Allah will greet them with the Salam, according to the explanation of Qatadah. The statement of Allah the Exalted and Most Honored: ذَٰلِكَ يَوْمُ الْخُلُودِ (this is a Day of eternal life!), meaning, they will reside in Paradise forever and will never die, neither be transferred from it nor wish to be transferred from it. The statement of Allah the All-Mighty, لَهُمْ مَا يَشَاءُونَ فِيهَا (There they will have all that they desire), means, whatever delights they wish and desire, they will find it brought before them. Allah's statement, وَلَدَيْنَا مَزِيدٌ (and We have more.) is similar to His other statement, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is the best and even more.)(10:26) In the Sahih, Muslim recorded that Suhayb bin Sinan Ar-Rumi said that 'more' refers to looking at the Most Honorable Face of Allah.

On the Day when We will say to Hell: "Are you filled?" It will say: "Are there any more? (30)And Paradise will be Uzlifat to those who had Taqwa, not far off (31)(It will be said): "This is what you were promised – (it is) for those returning in sincere repentance, and Hafiz. (32)"Who feared Ar-Rahman unseen and brought a heart turned in repentance. (33)"Enter you therein in peace and security – this is a Day of eternal life! (34)There they will have all that they desire – and We have more (35) Jahannam and Paradise and their Dwellers Allah states that He will say to Jahannam on the Day of Resurrection, "Have you had your fill?" Allah the Most Honored has promised Hell that it will have its fill from the Jinns and mankind. He, the Exalted and Most Honored, will decide who will be thrown into the Fire and she will keep saying, "Are there any more," or, 'Are there any more whom You will provide me with?' This is the apparent meaning of this Ayah which is supported by several Hadiths. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَا تَزَالُ جَهَنَّمُ يُلْقَىٰ فِيهَا وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حَتّٰى يَضَعَ رَبُّ الْعِزَّةِ قَدَمَهُ فِيهَا، فَيَنْزَوِي بَعْضُهَا إِلَىٰ بَعْضٍ وَتَقُولُ: قَطْ قَطْ وَعِزَّتِكَ وَكَرَمِكَ. وَلَا يَزَالُ فِي الْجَنَّةِ فَضْلٌ حَتّٰى يُنْشِىءَ اللهُ لَهَا خَلْقًا آخَرَ فَيُسْكِنَهُمُ اللهُ تَعَالَىٰ فِي فُضُولِ الْجَنَّةِ (The people will be thrown into Jahannam and it will say, 'Are there any more?' Until the Mighty Lord puts His Foot over it and its corners will be collected together and it will say, "Enough, enough by Your grace and compassion!' There will be sufficient empty space in Paradise until Allah creates another creation and He, the Exalted, makes them dwell in the empty parts of Paradise.)" Muslim also collected this Hadith. Al-Bukhari recorded that Abu Hurayrah narrated that the Prophet ﷺ said, يُقَالُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ؟ وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ فَيَضَعُ الرَّبُّ تَبَارَكَ وَتَعَالَىٰ قَدَمَهُ عَلَيْهَا فَتَقُولُ: قَطْ قَطْ (Jahannam will be asked, "Are you full?" and it will say, "Are there any more?" Until the Lord, the Blessed and Most Honored, puts His Foot over it and it will say: "Enough! Enough!") Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, تَحَاجَّتِ الْجَنَّةُ وَالنَّارُ فَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. وَقَالَتِ الْجَنَّةُ: مَالِي لَا يَدْخُلُنِي إِلَّا ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ. قَالَ اللهُ عَزَّ وَجَلَّ لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي . وَقَالَ لِلنَّارِ: إِنَّمَا أَنْتِ عَذَابِي أُعَذِّبُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي وَلِكُلِّ وَاحِدَةٍ مِنْكُمَا مِلْؤُهَا، فَأَمَّا النَّارُ فَلَا تَمْتَلِىءُ حَتّٰى يَضَعَ رِجْلَهُ فِيهَا فَتَقُولُ: قَطْ قَطْ، فَهُنَالِكَ تَمْتَلِىءُ وَيَنْزَوِي بَعْضُهَا إِلَىٰ بَعْضٍ وَلَا يَظْلِمُ اللهُ عَزَّ وَجَلَّ مِنْ خَلْقِهِ أَحَدًا، وَأَمَّا الْجَنَّةُ فَإِنَّ اللهَ عَزَّ وَجَلَّ يُنْشِىءُ لَهَا خَلْقًا آخَرَ (Paradise and the Fire quarreled. The Fire said, "I have been favored with the arrogant people and tyrants." Paradise said, "What is wrong with me that only the poor and humble people enter me?" Allah the Exalted and Most Honored said to Paradise, "You are My mercy, with which I grant mercy to those whom I will among My servants." He said to Hell, "You are My punishment which I inflict upon whom I wish from My servants, and I shall fill both of you." As for Hellfire, it will not have its fill until Allah puts His Foot over it and she will say, "Enough! Enough!" She will become full and its sides will come close to each other. Allah the Exalted and Most Honored shall not be unjust to any one of His creatures. As for Paradise, Allah the Exalted and Most Honored will create another creation to fill it.) Allah the Exalted said, وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ (And Paradise will be Uzlifat to those who had Taqwa, not far off.) meaning, Paradise will be brought close and near to the pious, according to Qatadah, Abu Malik and As-Suddi, غَيْرَ بَعِيدٍ (not far off), and this will occur on the Day of Resurrection, which is not far off. Surely that Day will come to pass and all that is bound to come, is near, هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ (This is what you were promised – (it is) for those returning) who go back to Allah in sincere repentance intending not to repeat sin, حَفِيظٍ (Hafiz), who preserve their covenant with Allah and do not break or betray it, مَنْ خَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ (Who feared Ar-Rahman unseen) who feared Allah in secret when only Allah the Exalted and Most Honored could see him. The Prophet ﷺ said, وَرَجُلٌ ذَكَرَ اللهَ تَعَالَىٰ خَالِيًا، فَفَاضَتْ عَيْنَاهُ (And a man who remembered Allah the Exalted while alone, and his eyes became tearful.) Allah said, وَجَاءَ بِقَلْبٍ مُنِيبٍ (and brought a heart turned in repentance.) meaning, he will meet Allah, the Exalted and Most Honored, on the Day of Resurrection with a heart turned in repentance to Him and absolutely free (of Shirk) and humbled to Him, ادْخُلُوهَا (Enter you therein), meaning Paradise, بِسَلَامٍ (in peace and security), they will earn security from the torment of Allah, the Exalted and Most Honored, and the angels of Allah will greet them with the Salam, according to the explanation of Qatadah. The statement of Allah the Exalted and Most Honored: ذَٰلِكَ يَوْمُ الْخُلُودِ (this is a Day of eternal life!), meaning, they will reside in Paradise forever and will never die, neither be transferred from it nor wish to be transferred from it. The statement of Allah the All-Mighty, لَهُمْ مَا يَشَاءُونَ فِيهَا (There they will have all that they desire), means, whatever delights they wish and desire, they will find it brought before them. Allah's statement, وَلَدَيْنَا مَزِيدٌ (and We have more.) is similar to His other statement, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is the best and even more.)(10:26) In the Sahih, Muslim recorded that Suhayb bin Sinan Ar-Rumi said that 'more' refers to looking at the Most Honorable Face of Allah.

And how many a generation We have destroyed before them who were stronger in power than they. And they went about the land! Could they find any place of refuge (36)Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful (37)And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched Us (38)So bear with patience all that they say, and glorify the praises of your Lord, before the rising of the sun and before (its) setting (39)And during a part of the night (also) glorify His praises and (so likewise) after the prostrations (40) Warning the Disbelievers of the imminent Torment; commanding the Prophet (ٰﷺ) to pray and have Patience Allah the Exalted asks, 'how many We have destroyed before these denying disbelievers?' مِنْ قَرْنٍ هُمْ أَشَدُّ مِنْهُمْ بَطْشًا (a generation who were stronger in power than they.) they were more numerous, mightier than they and who constructed on the earth and built on it more than they. The statement of Allah the Exalted, فَنَقَّبُوا فِي الْبِلَادِ هَلْ مِنْ مَحِيصٍ (And they went about the land! Could they find any place of refuge?) Ibn 'Abbas commented, "They left the traces throughout the land," Qatadah said, "They traveled throughout the land seeking provisions through trade and business, more than you have." Allah's statement, هَلْ مِنْ مَحِيصٍ (Could they find any place of refuge?) means, 'could they find a shelter from Allah's decision and appointed destiny? Have what they collected benefited them or averted Allah's torment when it came to them on account of their denial of the Messengers? Likewise, you will never be able to avert, avoid, or find refuge or shelter (from His torment).' Allah the Exalted and Most Honored said, إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ (Verily, therein is indeed a reminder) and a lesson, لِمَنْ كَانَ لَهُ قَلْبٌ (for him who has a heart) meaning, a sound understanding with which he comprehends, or, a good mind, according to Mujahid, أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (or gives ear while he is heedful.) meaning, he hears the speech, comprehends and understands it in his mind and grasps its indications with his intellect. Mujahid said that, أَوْ أَلْقَى السَّمْعَ (or gives ear), means, he does not talk to himself but listens with an attentive heart. Ad-Dahhak commented, "The Arabs would say that someone has given ear when he hears with his ears, while his heart is present and not absent." Ath-Thawri and several others said similarly. The statement of Allah the Exalted and Most Honored; وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ (And indeed We created the heavens and the earth and all that between them in six Days and nothing of fatigue touched Us.) is emphasis on the Resurrection because He Who is able to create the heavens and earth without fatigue, then surely He is able to resurrect the dead. Qatadah said, "The Jews, may Allah's curses descend on them, said that Allah created the heavens and earth in six days and then rested on the seventh day, which was the Sabbath. This is why they call it a holiday. Allah the Exalted then sent down denial of their statement and false opinion." Allah said, وَمَا مَسَّنَا مِنْ لُغُوبٍ (and nothing of fatigue touched Us.) indicating that no sleep, exhaustion or weariness affects Him. Allah the Exalted the Blessed said in other Ayat, أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33), لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (The creation of the heavens and the earth is indeed greater than the creation of mankind.)(40:57) and, أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا (Are you more difficult to create or is the heaven that He constructed?)(79:27) Allah the Exalted and Most Honored said, فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ (So bear with patience all that they say,) in reference to those who deny the Prophet ﷺ, ordering him to be patient with them and turn away from them in a good way, وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ (and glorify the praises of your Lord, before the rising of the sun and before (its) setting.) There were two ordained prayers prior to the Isra' journey. One before the rising of the sun at dawn and the other before sunset in the evening. Qiyam Al-Layl, prayer at night, was a command for the Prophet ﷺ and his followers for sometime but it was later abrogated for the Ummah. Later, during the Isra' journey, Allah abrogated all of the previous orders for prayer by ordaining five daily prayers, including the prayers of Fajr before sunrise, and 'Asr in the late afternoon. Imam Ahmad recorded that Jarir bin 'Abdullah said, "When we were sitting with the Prophet ﷺ, he looked at the full moon and said, أَمَا إِنَّكُمْ سَتُعْرَضُونَ عَلَىٰ رَبِّكُمْ فَتَرَوْنَهُ كَمَا تَرَوْنَ هٰذَا الْقَمَرَ لَا تُضَامُّونَ فِيهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَىٰ صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا (Certainly you will be brought before your Lord and will see Him as you see this moon, and you will have no trouble in seeing Him. So, if you can avoid missing the prayer before the sunrise and the prayer before sunset, you must do so.) He then recited Allah's statement, وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ (and glorify the praises of your Lord, before the rising of the sun and before (its) setting.)" The Two Sahihs and the rest of the Group collected this Hadith through the chain of Isma'il. Allah the Exalted said, وَمِنَ اللَّيْلِ فَسَبِّحْهُ (And during a part of the night glorify His praises), meaning pray to Him. Allah said Ayah, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it, as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.)(17:79) Ibn Abi Najih reported that Mujahid said that Ibn 'Abbas said that, وَأَدْبَارَ السُّجُودِ (and after the prostrations.) refers to Tasbih, i.e. glorifying Allah's praises, after the prayers. There is a Hadith collected in the Two Sahihs that supports this meaning. Abu Hurayrah said, "Some poor migrants came and said, 'O Allah's Messenger! The wealthy people will get higher grades and will have permanent enjoyment. ' The Prophet ﷺ said, وَمَا ذَاكَ؟ (Why is that?) They said, 'They pray as we do, fast as we do, yet they give charity, but we can not. They free slaves, but we can not.' The Prophet ﷺ said, أَفَلَا أُعَلِّمُكُمْ شَيْئًا إِذَا فَعَلْتُمُوهُ سَبَقْتُمْ مَنْ بَعْدَكُمْ وَلَا يَكُونُ أَحَدٌ أَفْضَلَ مِنْكُمْ إِلَّا مَنْ فَعَلَ مِثْلَ مَا فَعَلْتُمْ؟ تُسَبِّحُونَ وَتَحْمَدُونَ وَتُكَبِّرُونَ دُبُرَ كُلِّ صَلَاةٍ ثَلَاثًا وَثَلَاثِينَ (Shall I tell you about something that, if you did it, you would catch up with those who have surpassed you and nobody would be better than you except those who would do the same? Say, 'Subhan Allah, Alhamdulillah and Allahu Akbar,' thirty-three times each after every prayer.) Later, they came back and said, 'O Allah's Messenger! Our brethren, the wealthy Muslims, heard of what we did and they also did the same.' The Prophet ﷺ said, ذٰلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَنْ يَشَاءُ (This is a favor and grace of Allah, and He grants it to whom He wills.)" There is another way of explaining the Ayah. It is that Allah's statement, وَأَدْبَارَ السُّجُودِ (and after the prostrations.) refers to the two Rak'ahs after the Maghrib prayer. This was reported from 'Umar bin Al-Khattab, 'Ali bin Abi Talib and his son Al-Hasan, 'Abdullah bin 'Abbas, Abu Hurayrah and Abu Umamah, may Allah be pleased with them. This is also the saying of Mujahid, 'Ikrimah, Ash-Sha'bi, An-Nakha'i, Al-Hasan Al-Basri, Qatadah, and others.

And how many a generation We have destroyed before them who were stronger in power than they. And they went about the land! Could they find any place of refuge (36)Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful (37)And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched Us (38)So bear with patience all that they say, and glorify the praises of your Lord, before the rising of the sun and before (its) setting (39)And during a part of the night (also) glorify His praises and (so likewise) after the prostrations (40) Warning the Disbelievers of the imminent Torment; commanding the Prophet (ٰﷺ) to pray and have Patience Allah the Exalted asks, 'how many We have destroyed before these denying disbelievers?' مِنْ قَرْنٍ هُمْ أَشَدُّ مِنْهُمْ بَطْشًا (a generation who were stronger in power than they.) they were more numerous, mightier than they and who constructed on the earth and built on it more than they. The statement of Allah the Exalted, فَنَقَّبُوا فِي الْبِلَادِ هَلْ مِنْ مَحِيصٍ (And they went about the land! Could they find any place of refuge?) Ibn 'Abbas commented, "They left the traces throughout the land," Qatadah said, "They traveled throughout the land seeking provisions through trade and business, more than you have." Allah's statement, هَلْ مِنْ مَحِيصٍ (Could they find any place of refuge?) means, 'could they find a shelter from Allah's decision and appointed destiny? Have what they collected benefited them or averted Allah's torment when it came to them on account of their denial of the Messengers? Likewise, you will never be able to avert, avoid, or find refuge or shelter (from His torment).' Allah the Exalted and Most Honored said, إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ (Verily, therein is indeed a reminder) and a lesson, لِمَنْ كَانَ لَهُ قَلْبٌ (for him who has a heart) meaning, a sound understanding with which he comprehends, or, a good mind, according to Mujahid, أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (or gives ear while he is heedful.) meaning, he hears the speech, comprehends and understands it in his mind and grasps its indications with his intellect. Mujahid said that, أَوْ أَلْقَى السَّمْعَ (or gives ear), means, he does not talk to himself but listens with an attentive heart. Ad-Dahhak commented, "The Arabs would say that someone has given ear when he hears with his ears, while his heart is present and not absent." Ath-Thawri and several others said similarly. The statement of Allah the Exalted and Most Honored; وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ (And indeed We created the heavens and the earth and all that between them in six Days and nothing of fatigue touched Us.) is emphasis on the Resurrection because He Who is able to create the heavens and earth without fatigue, then surely He is able to resurrect the dead. Qatadah said, "The Jews, may Allah's curses descend on them, said that Allah created the heavens and earth in six days and then rested on the seventh day, which was the Sabbath. This is why they call it a holiday. Allah the Exalted then sent down denial of their statement and false opinion." Allah said, وَمَا مَسَّنَا مِنْ لُغُوبٍ (and nothing of fatigue touched Us.) indicating that no sleep, exhaustion or weariness affects Him. Allah the Exalted the Blessed said in other Ayat, أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33), لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (The creation of the heavens and the earth is indeed greater than the creation of mankind.)(40:57) and, أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا (Are you more difficult to create or is the heaven that He constructed?)(79:27) Allah the Exalted and Most Honored said, فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ (So bear with patience all that they say,) in reference to those who deny the Prophet ﷺ, ordering him to be patient with them and turn away from them in a good way, وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ (and glorify the praises of your Lord, before the rising of the sun and before (its) setting.) There were two ordained prayers prior to the Isra' journey. One before the rising of the sun at dawn and the other before sunset in the evening. Qiyam Al-Layl, prayer at night, was a command for the Prophet ﷺ and his followers for sometime but it was later abrogated for the Ummah. Later, during the Isra' journey, Allah abrogated all of the previous orders for prayer by ordaining five daily prayers, including the prayers of Fajr before sunrise, and 'Asr in the late afternoon. Imam Ahmad recorded that Jarir bin 'Abdullah said, "When we were sitting with the Prophet ﷺ, he looked at the full moon and said, أَمَا إِنَّكُمْ سَتُعْرَضُونَ عَلَىٰ رَبِّكُمْ فَتَرَوْنَهُ كَمَا تَرَوْنَ هٰذَا الْقَمَرَ لَا تُضَامُّونَ فِيهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَىٰ صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا (Certainly you will be brought before your Lord and will see Him as you see this moon, and you will have no trouble in seeing Him. So, if you can avoid missing the prayer before the sunrise and the prayer before sunset, you must do so.) He then recited Allah's statement, وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ (and glorify the praises of your Lord, before the rising of the sun and before (its) setting.)" The Two Sahihs and the rest of the Group collected this Hadith through the chain of Isma'il. Allah the Exalted said, وَمِنَ اللَّيْلِ فَسَبِّحْهُ (And during a part of the night glorify His praises), meaning pray to Him. Allah said Ayah, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it, as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.)(17:79) Ibn Abi Najih reported that Mujahid said that Ibn 'Abbas said that, وَأَدْبَارَ السُّجُودِ (and after the prostrations.) refers to Tasbih, i.e. glorifying Allah's praises, after the prayers. There is a Hadith collected in the Two Sahihs that supports this meaning. Abu Hurayrah said, "Some poor migrants came and said, 'O Allah's Messenger! The wealthy people will get higher grades and will have permanent enjoyment. ' The Prophet ﷺ said, وَمَا ذَاكَ؟ (Why is that?) They said, 'They pray as we do, fast as we do, yet they give charity, but we can not. They free slaves, but we can not.' The Prophet ﷺ said, أَفَلَا أُعَلِّمُكُمْ شَيْئًا إِذَا فَعَلْتُمُوهُ سَبَقْتُمْ مَنْ بَعْدَكُمْ وَلَا يَكُونُ أَحَدٌ أَفْضَلَ مِنْكُمْ إِلَّا مَنْ فَعَلَ مِثْلَ مَا فَعَلْتُمْ؟ تُسَبِّحُونَ وَتَحْمَدُونَ وَتُكَبِّرُونَ دُبُرَ كُلِّ صَلَاةٍ ثَلَاثًا وَثَلَاثِينَ (Shall I tell you about something that, if you did it, you would catch up with those who have surpassed you and nobody would be better than you except those who would do the same? Say, 'Subhan Allah, Alhamdulillah and Allahu Akbar,' thirty-three times each after every prayer.) Later, they came back and said, 'O Allah's Messenger! Our brethren, the wealthy Muslims, heard of what we did and they also did the same.' The Prophet ﷺ said, ذٰلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَنْ يَشَاءُ (This is a favor and grace of Allah, and He grants it to whom He wills.)" There is another way of explaining the Ayah. It is that Allah's statement, وَأَدْبَارَ السُّجُودِ (and after the prostrations.) refers to the two Rak'ahs after the Maghrib prayer. This was reported from 'Umar bin Al-Khattab, 'Ali bin Abi Talib and his son Al-Hasan, 'Abdullah bin 'Abbas, Abu Hurayrah and Abu Umamah, may Allah be pleased with them. This is also the saying of Mujahid, 'Ikrimah, Ash-Sha'bi, An-Nakha'i, Al-Hasan Al-Basri, Qatadah, and others.

And how many a generation We have destroyed before them who were stronger in power than they. And they went about the land! Could they find any place of refuge (36)Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful (37)And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched Us (38)So bear with patience all that they say, and glorify the praises of your Lord, before the rising of the sun and before (its) setting (39)And during a part of the night (also) glorify His praises and (so likewise) after the prostrations (40) Warning the Disbelievers of the imminent Torment; commanding the Prophet (ٰﷺ) to pray and have Patience Allah the Exalted asks, 'how many We have destroyed before these denying disbelievers?' مِنْ قَرْنٍ هُمْ أَشَدُّ مِنْهُمْ بَطْشًا (a generation who were stronger in power than they.) they were more numerous, mightier than they and who constructed on the earth and built on it more than they. The statement of Allah the Exalted, فَنَقَّبُوا فِي الْبِلَادِ هَلْ مِنْ مَحِيصٍ (And they went about the land! Could they find any place of refuge?) Ibn 'Abbas commented, "They left the traces throughout the land," Qatadah said, "They traveled throughout the land seeking provisions through trade and business, more than you have." Allah's statement, هَلْ مِنْ مَحِيصٍ (Could they find any place of refuge?) means, 'could they find a shelter from Allah's decision and appointed destiny? Have what they collected benefited them or averted Allah's torment when it came to them on account of their denial of the Messengers? Likewise, you will never be able to avert, avoid, or find refuge or shelter (from His torment).' Allah the Exalted and Most Honored said, إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ (Verily, therein is indeed a reminder) and a lesson, لِمَنْ كَانَ لَهُ قَلْبٌ (for him who has a heart) meaning, a sound understanding with which he comprehends, or, a good mind, according to Mujahid, أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (or gives ear while he is heedful.) meaning, he hears the speech, comprehends and understands it in his mind and grasps its indications with his intellect. Mujahid said that, أَوْ أَلْقَى السَّمْعَ (or gives ear), means, he does not talk to himself but listens with an attentive heart. Ad-Dahhak commented, "The Arabs would say that someone has given ear when he hears with his ears, while his heart is present and not absent." Ath-Thawri and several others said similarly. The statement of Allah the Exalted and Most Honored; وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ (And indeed We created the heavens and the earth and all that between them in six Days and nothing of fatigue touched Us.) is emphasis on the Resurrection because He Who is able to create the heavens and earth without fatigue, then surely He is able to resurrect the dead. Qatadah said, "The Jews, may Allah's curses descend on them, said that Allah created the heavens and earth in six days and then rested on the seventh day, which was the Sabbath. This is why they call it a holiday. Allah the Exalted then sent down denial of their statement and false opinion." Allah said, وَمَا مَسَّنَا مِنْ لُغُوبٍ (and nothing of fatigue touched Us.) indicating that no sleep, exhaustion or weariness affects Him. Allah the Exalted the Blessed said in other Ayat, أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33), لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (The creation of the heavens and the earth is indeed greater than the creation of mankind.)(40:57) and, أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا (Are you more difficult to create or is the heaven that He constructed?)(79:27) Allah the Exalted and Most Honored said, فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ (So bear with patience all that they say,) in reference to those who deny the Prophet ﷺ, ordering him to be patient with them and turn away from them in a good way, وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ (and glorify the praises of your Lord, before the rising of the sun and before (its) setting.) There were two ordained prayers prior to the Isra' journey. One before the rising of the sun at dawn and the other before sunset in the evening. Qiyam Al-Layl, prayer at night, was a command for the Prophet ﷺ and his followers for sometime but it was later abrogated for the Ummah. Later, during the Isra' journey, Allah abrogated all of the previous orders for prayer by ordaining five daily prayers, including the prayers of Fajr before sunrise, and 'Asr in the late afternoon. Imam Ahmad recorded that Jarir bin 'Abdullah said, "When we were sitting with the Prophet ﷺ, he looked at the full moon and said, أَمَا إِنَّكُمْ سَتُعْرَضُونَ عَلَىٰ رَبِّكُمْ فَتَرَوْنَهُ كَمَا تَرَوْنَ هٰذَا الْقَمَرَ لَا تُضَامُّونَ فِيهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَىٰ صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا (Certainly you will be brought before your Lord and will see Him as you see this moon, and you will have no trouble in seeing Him. So, if you can avoid missing the prayer before the sunrise and the prayer before sunset, you must do so.) He then recited Allah's statement, وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ (and glorify the praises of your Lord, before the rising of the sun and before (its) setting.)" The Two Sahihs and the rest of the Group collected this Hadith through the chain of Isma'il. Allah the Exalted said, وَمِنَ اللَّيْلِ فَسَبِّحْهُ (And during a part of the night glorify His praises), meaning pray to Him. Allah said Ayah, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it, as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.)(17:79) Ibn Abi Najih reported that Mujahid said that Ibn 'Abbas said that, وَأَدْبَارَ السُّجُودِ (and after the prostrations.) refers to Tasbih, i.e. glorifying Allah's praises, after the prayers. There is a Hadith collected in the Two Sahihs that supports this meaning. Abu Hurayrah said, "Some poor migrants came and said, 'O Allah's Messenger! The wealthy people will get higher grades and will have permanent enjoyment. ' The Prophet ﷺ said, وَمَا ذَاكَ؟ (Why is that?) They said, 'They pray as we do, fast as we do, yet they give charity, but we can not. They free slaves, but we can not.' The Prophet ﷺ said, أَفَلَا أُعَلِّمُكُمْ شَيْئًا إِذَا فَعَلْتُمُوهُ سَبَقْتُمْ مَنْ بَعْدَكُمْ وَلَا يَكُونُ أَحَدٌ أَفْضَلَ مِنْكُمْ إِلَّا مَنْ فَعَلَ مِثْلَ مَا فَعَلْتُمْ؟ تُسَبِّحُونَ وَتَحْمَدُونَ وَتُكَبِّرُونَ دُبُرَ كُلِّ صَلَاةٍ ثَلَاثًا وَثَلَاثِينَ (Shall I tell you about something that, if you did it, you would catch up with those who have surpassed you and nobody would be better than you except those who would do the same? Say, 'Subhan Allah, Alhamdulillah and Allahu Akbar,' thirty-three times each after every prayer.) Later, they came back and said, 'O Allah's Messenger! Our brethren, the wealthy Muslims, heard of what we did and they also did the same.' The Prophet ﷺ said, ذٰلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَنْ يَشَاءُ (This is a favor and grace of Allah, and He grants it to whom He wills.)" There is another way of explaining the Ayah. It is that Allah's statement, وَأَدْبَارَ السُّجُودِ (and after the prostrations.) refers to the two Rak'ahs after the Maghrib prayer. This was reported from 'Umar bin Al-Khattab, 'Ali bin Abi Talib and his son Al-Hasan, 'Abdullah bin 'Abbas, Abu Hurayrah and Abu Umamah, may Allah be pleased with them. This is also the saying of Mujahid, 'Ikrimah, Ash-Sha'bi, An-Nakha'i, Al-Hasan Al-Basri, Qatadah, and others.

And how many a generation We have destroyed before them who were stronger in power than they. And they went about the land! Could they find any place of refuge (36)Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful (37)And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched Us (38)So bear with patience all that they say, and glorify the praises of your Lord, before the rising of the sun and before (its) setting (39)And during a part of the night (also) glorify His praises and (so likewise) after the prostrations (40) Warning the Disbelievers of the imminent Torment; commanding the Prophet (ٰﷺ) to pray and have Patience Allah the Exalted asks, 'how many We have destroyed before these denying disbelievers?' مِنْ قَرْنٍ هُمْ أَشَدُّ مِنْهُمْ بَطْشًا (a generation who were stronger in power than they.) they were more numerous, mightier than they and who constructed on the earth and built on it more than they. The statement of Allah the Exalted, فَنَقَّبُوا فِي الْبِلَادِ هَلْ مِنْ مَحِيصٍ (And they went about the land! Could they find any place of refuge?) Ibn 'Abbas commented, "They left the traces throughout the land," Qatadah said, "They traveled throughout the land seeking provisions through trade and business, more than you have." Allah's statement, هَلْ مِنْ مَحِيصٍ (Could they find any place of refuge?) means, 'could they find a shelter from Allah's decision and appointed destiny? Have what they collected benefited them or averted Allah's torment when it came to them on account of their denial of the Messengers? Likewise, you will never be able to avert, avoid, or find refuge or shelter (from His torment).' Allah the Exalted and Most Honored said, إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ (Verily, therein is indeed a reminder) and a lesson, لِمَنْ كَانَ لَهُ قَلْبٌ (for him who has a heart) meaning, a sound understanding with which he comprehends, or, a good mind, according to Mujahid, أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (or gives ear while he is heedful.) meaning, he hears the speech, comprehends and understands it in his mind and grasps its indications with his intellect. Mujahid said that, أَوْ أَلْقَى السَّمْعَ (or gives ear), means, he does not talk to himself but listens with an attentive heart. Ad-Dahhak commented, "The Arabs would say that someone has given ear when he hears with his ears, while his heart is present and not absent." Ath-Thawri and several others said similarly. The statement of Allah the Exalted and Most Honored; وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ (And indeed We created the heavens and the earth and all that between them in six Days and nothing of fatigue touched Us.) is emphasis on the Resurrection because He Who is able to create the heavens and earth without fatigue, then surely He is able to resurrect the dead. Qatadah said, "The Jews, may Allah's curses descend on them, said that Allah created the heavens and earth in six days and then rested on the seventh day, which was the Sabbath. This is why they call it a holiday. Allah the Exalted then sent down denial of their statement and false opinion." Allah said, وَمَا مَسَّنَا مِنْ لُغُوبٍ (and nothing of fatigue touched Us.) indicating that no sleep, exhaustion or weariness affects Him. Allah the Exalted the Blessed said in other Ayat, أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33), لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (The creation of the heavens and the earth is indeed greater than the creation of mankind.)(40:57) and, أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا (Are you more difficult to create or is the heaven that He constructed?)(79:27) Allah the Exalted and Most Honored said, فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ (So bear with patience all that they say,) in reference to those who deny the Prophet ﷺ, ordering him to be patient with them and turn away from them in a good way, وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ (and glorify the praises of your Lord, before the rising of the sun and before (its) setting.) There were two ordained prayers prior to the Isra' journey. One before the rising of the sun at dawn and the other before sunset in the evening. Qiyam Al-Layl, prayer at night, was a command for the Prophet ﷺ and his followers for sometime but it was later abrogated for the Ummah. Later, during the Isra' journey, Allah abrogated all of the previous orders for prayer by ordaining five daily prayers, including the prayers of Fajr before sunrise, and 'Asr in the late afternoon. Imam Ahmad recorded that Jarir bin 'Abdullah said, "When we were sitting with the Prophet ﷺ, he looked at the full moon and said, أَمَا إِنَّكُمْ سَتُعْرَضُونَ عَلَىٰ رَبِّكُمْ فَتَرَوْنَهُ كَمَا تَرَوْنَ هٰذَا الْقَمَرَ لَا تُضَامُّونَ فِيهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَىٰ صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا (Certainly you will be brought before your Lord and will see Him as you see this moon, and you will have no trouble in seeing Him. So, if you can avoid missing the prayer before the sunrise and the prayer before sunset, you must do so.) He then recited Allah's statement, وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ (and glorify the praises of your Lord, before the rising of the sun and before (its) setting.)" The Two Sahihs and the rest of the Group collected this Hadith through the chain of Isma'il. Allah the Exalted said, وَمِنَ اللَّيْلِ فَسَبِّحْهُ (And during a part of the night glorify His praises), meaning pray to Him. Allah said Ayah, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it, as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.)(17:79) Ibn Abi Najih reported that Mujahid said that Ibn 'Abbas said that, وَأَدْبَارَ السُّجُودِ (and after the prostrations.) refers to Tasbih, i.e. glorifying Allah's praises, after the prayers. There is a Hadith collected in the Two Sahihs that supports this meaning. Abu Hurayrah said, "Some poor migrants came and said, 'O Allah's Messenger! The wealthy people will get higher grades and will have permanent enjoyment. ' The Prophet ﷺ said, وَمَا ذَاكَ؟ (Why is that?) They said, 'They pray as we do, fast as we do, yet they give charity, but we can not. They free slaves, but we can not.' The Prophet ﷺ said, أَفَلَا أُعَلِّمُكُمْ شَيْئًا إِذَا فَعَلْتُمُوهُ سَبَقْتُمْ مَنْ بَعْدَكُمْ وَلَا يَكُونُ أَحَدٌ أَفْضَلَ مِنْكُمْ إِلَّا مَنْ فَعَلَ مِثْلَ مَا فَعَلْتُمْ؟ تُسَبِّحُونَ وَتَحْمَدُونَ وَتُكَبِّرُونَ دُبُرَ كُلِّ صَلَاةٍ ثَلَاثًا وَثَلَاثِينَ (Shall I tell you about something that, if you did it, you would catch up with those who have surpassed you and nobody would be better than you except those who would do the same? Say, 'Subhan Allah, Alhamdulillah and Allahu Akbar,' thirty-three times each after every prayer.) Later, they came back and said, 'O Allah's Messenger! Our brethren, the wealthy Muslims, heard of what we did and they also did the same.' The Prophet ﷺ said, ذٰلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَنْ يَشَاءُ (This is a favor and grace of Allah, and He grants it to whom He wills.)" There is another way of explaining the Ayah. It is that Allah's statement, وَأَدْبَارَ السُّجُودِ (and after the prostrations.) refers to the two Rak'ahs after the Maghrib prayer. This was reported from 'Umar bin Al-Khattab, 'Ali bin Abi Talib and his son Al-Hasan, 'Abdullah bin 'Abbas, Abu Hurayrah and Abu Umamah, may Allah be pleased with them. This is also the saying of Mujahid, 'Ikrimah, Ash-Sha'bi, An-Nakha'i, Al-Hasan Al-Basri, Qatadah, and others.

And how many a generation We have destroyed before them who were stronger in power than they. And they went about the land! Could they find any place of refuge (36)Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful (37)And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched Us (38)So bear with patience all that they say, and glorify the praises of your Lord, before the rising of the sun and before (its) setting (39)And during a part of the night (also) glorify His praises and (so likewise) after the prostrations (40) Warning the Disbelievers of the imminent Torment; commanding the Prophet (ٰﷺ) to pray and have Patience Allah the Exalted asks, 'how many We have destroyed before these denying disbelievers?' مِنْ قَرْنٍ هُمْ أَشَدُّ مِنْهُمْ بَطْشًا (a generation who were stronger in power than they.) they were more numerous, mightier than they and who constructed on the earth and built on it more than they. The statement of Allah the Exalted, فَنَقَّبُوا فِي الْبِلَادِ هَلْ مِنْ مَحِيصٍ (And they went about the land! Could they find any place of refuge?) Ibn 'Abbas commented, "They left the traces throughout the land," Qatadah said, "They traveled throughout the land seeking provisions through trade and business, more than you have." Allah's statement, هَلْ مِنْ مَحِيصٍ (Could they find any place of refuge?) means, 'could they find a shelter from Allah's decision and appointed destiny? Have what they collected benefited them or averted Allah's torment when it came to them on account of their denial of the Messengers? Likewise, you will never be able to avert, avoid, or find refuge or shelter (from His torment).' Allah the Exalted and Most Honored said, إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ (Verily, therein is indeed a reminder) and a lesson, لِمَنْ كَانَ لَهُ قَلْبٌ (for him who has a heart) meaning, a sound understanding with which he comprehends, or, a good mind, according to Mujahid, أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (or gives ear while he is heedful.) meaning, he hears the speech, comprehends and understands it in his mind and grasps its indications with his intellect. Mujahid said that, أَوْ أَلْقَى السَّمْعَ (or gives ear), means, he does not talk to himself but listens with an attentive heart. Ad-Dahhak commented, "The Arabs would say that someone has given ear when he hears with his ears, while his heart is present and not absent." Ath-Thawri and several others said similarly. The statement of Allah the Exalted and Most Honored; وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ (And indeed We created the heavens and the earth and all that between them in six Days and nothing of fatigue touched Us.) is emphasis on the Resurrection because He Who is able to create the heavens and earth without fatigue, then surely He is able to resurrect the dead. Qatadah said, "The Jews, may Allah's curses descend on them, said that Allah created the heavens and earth in six days and then rested on the seventh day, which was the Sabbath. This is why they call it a holiday. Allah the Exalted then sent down denial of their statement and false opinion." Allah said, وَمَا مَسَّنَا مِنْ لُغُوبٍ (and nothing of fatigue touched Us.) indicating that no sleep, exhaustion or weariness affects Him. Allah the Exalted the Blessed said in other Ayat, أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33), لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (The creation of the heavens and the earth is indeed greater than the creation of mankind.)(40:57) and, أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا (Are you more difficult to create or is the heaven that He constructed?)(79:27) Allah the Exalted and Most Honored said, فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ (So bear with patience all that they say,) in reference to those who deny the Prophet ﷺ, ordering him to be patient with them and turn away from them in a good way, وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ (and glorify the praises of your Lord, before the rising of the sun and before (its) setting.) There were two ordained prayers prior to the Isra' journey. One before the rising of the sun at dawn and the other before sunset in the evening. Qiyam Al-Layl, prayer at night, was a command for the Prophet ﷺ and his followers for sometime but it was later abrogated for the Ummah. Later, during the Isra' journey, Allah abrogated all of the previous orders for prayer by ordaining five daily prayers, including the prayers of Fajr before sunrise, and 'Asr in the late afternoon. Imam Ahmad recorded that Jarir bin 'Abdullah said, "When we were sitting with the Prophet ﷺ, he looked at the full moon and said, أَمَا إِنَّكُمْ سَتُعْرَضُونَ عَلَىٰ رَبِّكُمْ فَتَرَوْنَهُ كَمَا تَرَوْنَ هٰذَا الْقَمَرَ لَا تُضَامُّونَ فِيهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَىٰ صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا (Certainly you will be brought before your Lord and will see Him as you see this moon, and you will have no trouble in seeing Him. So, if you can avoid missing the prayer before the sunrise and the prayer before sunset, you must do so.) He then recited Allah's statement, وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ (and glorify the praises of your Lord, before the rising of the sun and before (its) setting.)" The Two Sahihs and the rest of the Group collected this Hadith through the chain of Isma'il. Allah the Exalted said, وَمِنَ اللَّيْلِ فَسَبِّحْهُ (And during a part of the night glorify His praises), meaning pray to Him. Allah said Ayah, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it, as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.)(17:79) Ibn Abi Najih reported that Mujahid said that Ibn 'Abbas said that, وَأَدْبَارَ السُّجُودِ (and after the prostrations.) refers to Tasbih, i.e. glorifying Allah's praises, after the prayers. There is a Hadith collected in the Two Sahihs that supports this meaning. Abu Hurayrah said, "Some poor migrants came and said, 'O Allah's Messenger! The wealthy people will get higher grades and will have permanent enjoyment. ' The Prophet ﷺ said, وَمَا ذَاكَ؟ (Why is that?) They said, 'They pray as we do, fast as we do, yet they give charity, but we can not. They free slaves, but we can not.' The Prophet ﷺ said, أَفَلَا أُعَلِّمُكُمْ شَيْئًا إِذَا فَعَلْتُمُوهُ سَبَقْتُمْ مَنْ بَعْدَكُمْ وَلَا يَكُونُ أَحَدٌ أَفْضَلَ مِنْكُمْ إِلَّا مَنْ فَعَلَ مِثْلَ مَا فَعَلْتُمْ؟ تُسَبِّحُونَ وَتَحْمَدُونَ وَتُكَبِّرُونَ دُبُرَ كُلِّ صَلَاةٍ ثَلَاثًا وَثَلَاثِينَ (Shall I tell you about something that, if you did it, you would catch up with those who have surpassed you and nobody would be better than you except those who would do the same? Say, 'Subhan Allah, Alhamdulillah and Allahu Akbar,' thirty-three times each after every prayer.) Later, they came back and said, 'O Allah's Messenger! Our brethren, the wealthy Muslims, heard of what we did and they also did the same.' The Prophet ﷺ said, ذٰلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَنْ يَشَاءُ (This is a favor and grace of Allah, and He grants it to whom He wills.)" There is another way of explaining the Ayah. It is that Allah's statement, وَأَدْبَارَ السُّجُودِ (and after the prostrations.) refers to the two Rak'ahs after the Maghrib prayer. This was reported from 'Umar bin Al-Khattab, 'Ali bin Abi Talib and his son Al-Hasan, 'Abdullah bin 'Abbas, Abu Hurayrah and Abu Umamah, may Allah be pleased with them. This is also the saying of Mujahid, 'Ikrimah, Ash-Sha'bi, An-Nakha'i, Al-Hasan Al-Basri, Qatadah, and others.

And listen on the Day when the caller will call from a near place (41)The Day when they will hear As-Sayhah in truth, that will be the Day of coming out (42)Verily, it is We Who give life and cause death; and to Us is the final return (43)On the Day when the earth shall be cleft, from off them (they will come out) hastening forth. That will be a gathering, quite easy for Us (44)We know best what they say. And you are not the one to force them. But warn by the Qur'an; him who fears My threat (45) Admonition from Some Scenes of the Day of Resurrection Allah the Exalted said, وَاسْتَمِعْ (And listen) 'O Muhammad,' يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَكَانٍ قَرِيبٍ (on the Day when the caller will call from a near place.) to the gathering for the Day of Judgement, يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ ۚ (The Day when they will hear As-Sayhah in truth,) in reference to the blowing in the Trumpet which will bring forth the truth that most of them discounted and denied, ذَٰلِكَ يَوْمُ الْخُرُوجِ (that will be the Day of coming out.) from the graves, إِنَّا نَحْنُ نُحْيِي وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ (Verily, it is We Who give life and cause death; and to Us is the final return.) Allah is He Who starts creation and then brings it back to life, and the latter is easier for Him; to Him is the final return of all creations. At this time, He will recompense each according to his or her deeds, good for good and evil for evil. Allah the Exalted said, يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا ۚ (On the Day when the earth shall be cleft, from off them (they will come out) hastening forth.) Allah the Exalted and Most Honored will send down rain from the sky. From that rain the bodies of the creations will grow while they are in their graves, just as the seed grows in soil in the aftermath of rain. When the bodies grow to their full strength, Allah the Exalted will command angel Israfil and he will blow in the Trumpet (for a second time). The souls will be enclosed in a hole in the Trumpet. When Israfil blows in the Trumpet, the souls will depart from it and will fly between the heavens and earth. Allah the Exalted and Most Honored, will declare, "By My grace and power, each soul shall return to the body that it used to inhabit," and indeed, every soul will return to its body. The soul will enter its body just as poison enters the body, then the earth will be uncovered from above them, and they will all stand and head towards the Reckoning place hastening to obey the command of Allah the Exalted and Most Honored, مُهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ (Hastening towards the caller. The disbelievers will say: "This is a hard Day.")(54:8), and يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer (His Call) with (words of) His praise and obedience, and you will think that you have stayed (in this world) but a little while!)(17:52) In the Sahih, it is recorded that Anas said that the Messenger of Allah ﷺ said, أَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْضُ (The earth will open up first around me.) Allah the Exalted and Most Honored said, ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ (That will be a gathering, quite easy for Us.) 'bringing them back to life is easy for Us and effortless.' Allah the Exalted and Most Honored said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.)(54:50), and, مَا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ ۗ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ (The creation of you all and the resurrection of you all are only as of a single person. Verily, Allah is All-Hearer, All-Seer.)(31:28) Comforting the Prophet (ﷺ) The statement of Allah the Exalted and Most High, نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ (We know best what they say.) means, 'Our knowledge is all encompassing of the denial that the idolators are confronting you with, so do not be concerned.' In similar Ayat, Allah said, وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِنَ السَّاجِدِينَ - وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e., death).)(15:97-99) Allah's statement, وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ (And you are not the one to force them.) says, 'it is not you who forces them to accept the guidance; this is not a part of your mission.' Allah the Exalted and Most Honored said, فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ (But warn by the Qur'an; him who fears My threat.) meaning, 'convey the Message of your Lord, for only those who fear Allah and dread His torment, and hope in His promise will remember and heed,' فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (Your duty is only to convey (the Message) and on Us is the reckoning.)(13:40), فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ - لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a dictator over them.)(88:21-22) لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۗ (Not upon you is their guidance, but Allah guides whom He wills.)(2:272) and, إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ (Verily, you guide not whom you like, but Allah guides whom He wills.)(28:56) Allah's statement here, وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ (And you are not the one to force them. But warn by the Qur'an; him who fears My threat.) Qatadah used to invoke Allah by saying, "O Allah! Make us among those who fear Your threat and hope for Your promise, O Barr (Subtle, Kind, Courteous, and Generous), O Rahim (the Most Merciful)." This is the end of the Tafsir of Surah Qaf. All praise is due to Allah, He is for us, the most excellent Trustee.

And listen on the Day when the caller will call from a near place (41)The Day when they will hear As-Sayhah in truth, that will be the Day of coming out (42)Verily, it is We Who give life and cause death; and to Us is the final return (43)On the Day when the earth shall be cleft, from off them (they will come out) hastening forth. That will be a gathering, quite easy for Us (44)We know best what they say. And you are not the one to force them. But warn by the Qur'an; him who fears My threat (45) Admonition from Some Scenes of the Day of Resurrection Allah the Exalted said, وَاسْتَمِعْ (And listen) 'O Muhammad,' يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَكَانٍ قَرِيبٍ (on the Day when the caller will call from a near place.) to the gathering for the Day of Judgement, يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ ۚ (The Day when they will hear As-Sayhah in truth,) in reference to the blowing in the Trumpet which will bring forth the truth that most of them discounted and denied, ذَٰلِكَ يَوْمُ الْخُرُوجِ (that will be the Day of coming out.) from the graves, إِنَّا نَحْنُ نُحْيِي وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ (Verily, it is We Who give life and cause death; and to Us is the final return.) Allah is He Who starts creation and then brings it back to life, and the latter is easier for Him; to Him is the final return of all creations. At this time, He will recompense each according to his or her deeds, good for good and evil for evil. Allah the Exalted said, يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا ۚ (On the Day when the earth shall be cleft, from off them (they will come out) hastening forth.) Allah the Exalted and Most Honored will send down rain from the sky. From that rain the bodies of the creations will grow while they are in their graves, just as the seed grows in soil in the aftermath of rain. When the bodies grow to their full strength, Allah the Exalted will command angel Israfil and he will blow in the Trumpet (for a second time). The souls will be enclosed in a hole in the Trumpet. When Israfil blows in the Trumpet, the souls will depart from it and will fly between the heavens and earth. Allah the Exalted and Most Honored, will declare, "By My grace and power, each soul shall return to the body that it used to inhabit," and indeed, every soul will return to its body. The soul will enter its body just as poison enters the body, then the earth will be uncovered from above them, and they will all stand and head towards the Reckoning place hastening to obey the command of Allah the Exalted and Most Honored, مُهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ (Hastening towards the caller. The disbelievers will say: "This is a hard Day.")(54:8), and يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer (His Call) with (words of) His praise and obedience, and you will think that you have stayed (in this world) but a little while!)(17:52) In the Sahih, it is recorded that Anas said that the Messenger of Allah ﷺ said, أَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْضُ (The earth will open up first around me.) Allah the Exalted and Most Honored said, ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ (That will be a gathering, quite easy for Us.) 'bringing them back to life is easy for Us and effortless.' Allah the Exalted and Most Honored said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.)(54:50), and, مَا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ ۗ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ (The creation of you all and the resurrection of you all are only as of a single person. Verily, Allah is All-Hearer, All-Seer.)(31:28) Comforting the Prophet (ﷺ) The statement of Allah the Exalted and Most High, نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ (We know best what they say.) means, 'Our knowledge is all encompassing of the denial that the idolators are confronting you with, so do not be concerned.' In similar Ayat, Allah said, وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِنَ السَّاجِدِينَ - وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e., death).)(15:97-99) Allah's statement, وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ (And you are not the one to force them.) says, 'it is not you who forces them to accept the guidance; this is not a part of your mission.' Allah the Exalted and Most Honored said, فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ (But warn by the Qur'an; him who fears My threat.) meaning, 'convey the Message of your Lord, for only those who fear Allah and dread His torment, and hope in His promise will remember and heed,' فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (Your duty is only to convey (the Message) and on Us is the reckoning.)(13:40), فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ - لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a dictator over them.)(88:21-22) لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۗ (Not upon you is their guidance, but Allah guides whom He wills.)(2:272) and, إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ (Verily, you guide not whom you like, but Allah guides whom He wills.)(28:56) Allah's statement here, وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ (And you are not the one to force them. But warn by the Qur'an; him who fears My threat.) Qatadah used to invoke Allah by saying, "O Allah! Make us among those who fear Your threat and hope for Your promise, O Barr (Subtle, Kind, Courteous, and Generous), O Rahim (the Most Merciful)." This is the end of the Tafsir of Surah Qaf. All praise is due to Allah, He is for us, the most excellent Trustee.

And listen on the Day when the caller will call from a near place (41)The Day when they will hear As-Sayhah in truth, that will be the Day of coming out (42)Verily, it is We Who give life and cause death; and to Us is the final return (43)On the Day when the earth shall be cleft, from off them (they will come out) hastening forth. That will be a gathering, quite easy for Us (44)We know best what they say. And you are not the one to force them. But warn by the Qur'an; him who fears My threat (45) Admonition from Some Scenes of the Day of Resurrection Allah the Exalted said, وَاسْتَمِعْ (And listen) 'O Muhammad,' يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَكَانٍ قَرِيبٍ (on the Day when the caller will call from a near place.) to the gathering for the Day of Judgement, يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ ۚ (The Day when they will hear As-Sayhah in truth,) in reference to the blowing in the Trumpet which will bring forth the truth that most of them discounted and denied, ذَٰلِكَ يَوْمُ الْخُرُوجِ (that will be the Day of coming out.) from the graves, إِنَّا نَحْنُ نُحْيِي وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ (Verily, it is We Who give life and cause death; and to Us is the final return.) Allah is He Who starts creation and then brings it back to life, and the latter is easier for Him; to Him is the final return of all creations. At this time, He will recompense each according to his or her deeds, good for good and evil for evil. Allah the Exalted said, يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا ۚ (On the Day when the earth shall be cleft, from off them (they will come out) hastening forth.) Allah the Exalted and Most Honored will send down rain from the sky. From that rain the bodies of the creations will grow while they are in their graves, just as the seed grows in soil in the aftermath of rain. When the bodies grow to their full strength, Allah the Exalted will command angel Israfil and he will blow in the Trumpet (for a second time). The souls will be enclosed in a hole in the Trumpet. When Israfil blows in the Trumpet, the souls will depart from it and will fly between the heavens and earth. Allah the Exalted and Most Honored, will declare, "By My grace and power, each soul shall return to the body that it used to inhabit," and indeed, every soul will return to its body. The soul will enter its body just as poison enters the body, then the earth will be uncovered from above them, and they will all stand and head towards the Reckoning place hastening to obey the command of Allah the Exalted and Most Honored, مُهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ (Hastening towards the caller. The disbelievers will say: "This is a hard Day.")(54:8), and يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer (His Call) with (words of) His praise and obedience, and you will think that you have stayed (in this world) but a little while!)(17:52) In the Sahih, it is recorded that Anas said that the Messenger of Allah ﷺ said, أَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْضُ (The earth will open up first around me.) Allah the Exalted and Most Honored said, ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ (That will be a gathering, quite easy for Us.) 'bringing them back to life is easy for Us and effortless.' Allah the Exalted and Most Honored said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.)(54:50), and, مَا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ ۗ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ (The creation of you all and the resurrection of you all are only as of a single person. Verily, Allah is All-Hearer, All-Seer.)(31:28) Comforting the Prophet (ﷺ) The statement of Allah the Exalted and Most High, نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ (We know best what they say.) means, 'Our knowledge is all encompassing of the denial that the idolators are confronting you with, so do not be concerned.' In similar Ayat, Allah said, وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِنَ السَّاجِدِينَ - وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e., death).)(15:97-99) Allah's statement, وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ (And you are not the one to force them.) says, 'it is not you who forces them to accept the guidance; this is not a part of your mission.' Allah the Exalted and Most Honored said, فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ (But warn by the Qur'an; him who fears My threat.) meaning, 'convey the Message of your Lord, for only those who fear Allah and dread His torment, and hope in His promise will remember and heed,' فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (Your duty is only to convey (the Message) and on Us is the reckoning.)(13:40), فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ - لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a dictator over them.)(88:21-22) لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۗ (Not upon you is their guidance, but Allah guides whom He wills.)(2:272) and, إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ (Verily, you guide not whom you like, but Allah guides whom He wills.)(28:56) Allah's statement here, وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ (And you are not the one to force them. But warn by the Qur'an; him who fears My threat.) Qatadah used to invoke Allah by saying, "O Allah! Make us among those who fear Your threat and hope for Your promise, O Barr (Subtle, Kind, Courteous, and Generous), O Rahim (the Most Merciful)." This is the end of the Tafsir of Surah Qaf. All praise is due to Allah, He is for us, the most excellent Trustee.

And listen on the Day when the caller will call from a near place (41)The Day when they will hear As-Sayhah in truth, that will be the Day of coming out (42)Verily, it is We Who give life and cause death; and to Us is the final return (43)On the Day when the earth shall be cleft, from off them (they will come out) hastening forth. That will be a gathering, quite easy for Us (44)We know best what they say. And you are not the one to force them. But warn by the Qur'an; him who fears My threat (45) Admonition from Some Scenes of the Day of Resurrection Allah the Exalted said, وَاسْتَمِعْ (And listen) 'O Muhammad,' يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَكَانٍ قَرِيبٍ (on the Day when the caller will call from a near place.) to the gathering for the Day of Judgement, يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ ۚ (The Day when they will hear As-Sayhah in truth,) in reference to the blowing in the Trumpet which will bring forth the truth that most of them discounted and denied, ذَٰلِكَ يَوْمُ الْخُرُوجِ (that will be the Day of coming out.) from the graves, إِنَّا نَحْنُ نُحْيِي وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ (Verily, it is We Who give life and cause death; and to Us is the final return.) Allah is He Who starts creation and then brings it back to life, and the latter is easier for Him; to Him is the final return of all creations. At this time, He will recompense each according to his or her deeds, good for good and evil for evil. Allah the Exalted said, يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا ۚ (On the Day when the earth shall be cleft, from off them (they will come out) hastening forth.) Allah the Exalted and Most Honored will send down rain from the sky. From that rain the bodies of the creations will grow while they are in their graves, just as the seed grows in soil in the aftermath of rain. When the bodies grow to their full strength, Allah the Exalted will command angel Israfil and he will blow in the Trumpet (for a second time). The souls will be enclosed in a hole in the Trumpet. When Israfil blows in the Trumpet, the souls will depart from it and will fly between the heavens and earth. Allah the Exalted and Most Honored, will declare, "By My grace and power, each soul shall return to the body that it used to inhabit," and indeed, every soul will return to its body. The soul will enter its body just as poison enters the body, then the earth will be uncovered from above them, and they will all stand and head towards the Reckoning place hastening to obey the command of Allah the Exalted and Most Honored, مُهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ (Hastening towards the caller. The disbelievers will say: "This is a hard Day.")(54:8), and يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer (His Call) with (words of) His praise and obedience, and you will think that you have stayed (in this world) but a little while!)(17:52) In the Sahih, it is recorded that Anas said that the Messenger of Allah ﷺ said, أَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْضُ (The earth will open up first around me.) Allah the Exalted and Most Honored said, ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ (That will be a gathering, quite easy for Us.) 'bringing them back to life is easy for Us and effortless.' Allah the Exalted and Most Honored said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.)(54:50), and, مَا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ ۗ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ (The creation of you all and the resurrection of you all are only as of a single person. Verily, Allah is All-Hearer, All-Seer.)(31:28) Comforting the Prophet (ﷺ) The statement of Allah the Exalted and Most High, نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ (We know best what they say.) means, 'Our knowledge is all encompassing of the denial that the idolators are confronting you with, so do not be concerned.' In similar Ayat, Allah said, وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِنَ السَّاجِدِينَ - وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e., death).)(15:97-99) Allah's statement, وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ (And you are not the one to force them.) says, 'it is not you who forces them to accept the guidance; this is not a part of your mission.' Allah the Exalted and Most Honored said, فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ (But warn by the Qur'an; him who fears My threat.) meaning, 'convey the Message of your Lord, for only those who fear Allah and dread His torment, and hope in His promise will remember and heed,' فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (Your duty is only to convey (the Message) and on Us is the reckoning.)(13:40), فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ - لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a dictator over them.)(88:21-22) لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۗ (Not upon you is their guidance, but Allah guides whom He wills.)(2:272) and, إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ (Verily, you guide not whom you like, but Allah guides whom He wills.)(28:56) Allah's statement here, وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ (And you are not the one to force them. But warn by the Qur'an; him who fears My threat.) Qatadah used to invoke Allah by saying, "O Allah! Make us among those who fear Your threat and hope for Your promise, O Barr (Subtle, Kind, Courteous, and Generous), O Rahim (the Most Merciful)." This is the end of the Tafsir of Surah Qaf. All praise is due to Allah, He is for us, the most excellent Trustee.

And listen on the Day when the caller will call from a near place (41)The Day when they will hear As-Sayhah in truth, that will be the Day of coming out (42)Verily, it is We Who give life and cause death; and to Us is the final return (43)On the Day when the earth shall be cleft, from off them (they will come out) hastening forth. That will be a gathering, quite easy for Us (44)We know best what they say. And you are not the one to force them. But warn by the Qur'an; him who fears My threat (45) Admonition from Some Scenes of the Day of Resurrection Allah the Exalted said, وَاسْتَمِعْ (And listen) 'O Muhammad,' يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَكَانٍ قَرِيبٍ (on the Day when the caller will call from a near place.) to the gathering for the Day of Judgement, يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ ۚ (The Day when they will hear As-Sayhah in truth,) in reference to the blowing in the Trumpet which will bring forth the truth that most of them discounted and denied, ذَٰلِكَ يَوْمُ الْخُرُوجِ (that will be the Day of coming out.) from the graves, إِنَّا نَحْنُ نُحْيِي وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ (Verily, it is We Who give life and cause death; and to Us is the final return.) Allah is He Who starts creation and then brings it back to life, and the latter is easier for Him; to Him is the final return of all creations. At this time, He will recompense each according to his or her deeds, good for good and evil for evil. Allah the Exalted said, يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا ۚ (On the Day when the earth shall be cleft, from off them (they will come out) hastening forth.) Allah the Exalted and Most Honored will send down rain from the sky. From that rain the bodies of the creations will grow while they are in their graves, just as the seed grows in soil in the aftermath of rain. When the bodies grow to their full strength, Allah the Exalted will command angel Israfil and he will blow in the Trumpet (for a second time). The souls will be enclosed in a hole in the Trumpet. When Israfil blows in the Trumpet, the souls will depart from it and will fly between the heavens and earth. Allah the Exalted and Most Honored, will declare, "By My grace and power, each soul shall return to the body that it used to inhabit," and indeed, every soul will return to its body. The soul will enter its body just as poison enters the body, then the earth will be uncovered from above them, and they will all stand and head towards the Reckoning place hastening to obey the command of Allah the Exalted and Most Honored, مُهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ (Hastening towards the caller. The disbelievers will say: "This is a hard Day.")(54:8), and يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer (His Call) with (words of) His praise and obedience, and you will think that you have stayed (in this world) but a little while!)(17:52) In the Sahih, it is recorded that Anas said that the Messenger of Allah ﷺ said, أَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْضُ (The earth will open up first around me.) Allah the Exalted and Most Honored said, ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ (That will be a gathering, quite easy for Us.) 'bringing them back to life is easy for Us and effortless.' Allah the Exalted and Most Honored said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.)(54:50), and, مَا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ ۗ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ (The creation of you all and the resurrection of you all are only as of a single person. Verily, Allah is All-Hearer, All-Seer.)(31:28) Comforting the Prophet (ﷺ) The statement of Allah the Exalted and Most High, نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ (We know best what they say.) means, 'Our knowledge is all encompassing of the denial that the idolators are confronting you with, so do not be concerned.' In similar Ayat, Allah said, وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِنَ السَّاجِدِينَ - وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e., death).)(15:97-99) Allah's statement, وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ (And you are not the one to force them.) says, 'it is not you who forces them to accept the guidance; this is not a part of your mission.' Allah the Exalted and Most Honored said, فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ (But warn by the Qur'an; him who fears My threat.) meaning, 'convey the Message of your Lord, for only those who fear Allah and dread His torment, and hope in His promise will remember and heed,' فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (Your duty is only to convey (the Message) and on Us is the reckoning.)(13:40), فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ - لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a dictator over them.)(88:21-22) لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۗ (Not upon you is their guidance, but Allah guides whom He wills.)(2:272) and, إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ (Verily, you guide not whom you like, but Allah guides whom He wills.)(28:56) Allah's statement here, وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ (And you are not the one to force them. But warn by the Qur'an; him who fears My threat.) Qatadah used to invoke Allah by saying, "O Allah! Make us among those who fear Your threat and hope for Your promise, O Barr (Subtle, Kind, Courteous, and Generous), O Rahim (the Most Merciful)." This is the end of the Tafsir of Surah Qaf. All praise is due to Allah, He is for us, the most excellent Trustee.