Tafsir Ibn Kathir — Adh-Dhariyat 51:1 – At-Tur 52:47

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالذَّارِيَاتِ ذَرْوًا - فَالْحَامِلَاتِ وِقْرًا - فَالْجَارِيَاتِ يُسْرًا - فَالْمُقَسِّمَاتِ أَمْرًا - إِنَّمَا تُوعَدُونَ لَصَادِقٌ - وَإِنَّ الدِّينَ لَوَاقِعٌ - وَالسَّمَاءِ ذَاتِ الْحُبُكِ - إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ - قُتِلَ الْخَرَّاصُونَ - الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ - يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ - يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ - ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (1. By the scattering Dhariyat;)(2. And the laden Hamilat;)(3. And the steady Jariyat;)(4. And the distributors of command,)(5. Verily, that which you are promised is surely true.)(6. And verily, Ad-Din is sure to occur.)(7. By the heaven full of Hubuk,)(8. Certainly, you have different ideas.)(9. Turned aside therefrom is he who is turned aside.)(10. Cursed be Al-Kharrasun)(11. Who are under a cover of Sahun,)(12. They ask: "When will be the Day of Ad-Din?")(13. (It will be) a Day when they will be Yuftanun in the Fire!)(14."Taste you your trial! This is what you used to ask to be hastened!") Affirming the News of the Resurrection The Commander of the faithful, 'Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَّارِيَاتِ ذَرْوًا (By the scattering Dhariyat)," and 'Ali said, "The wind." The man asked, فَالْحَامِلَاتِ وِقْرًا "(And the laden Hamilat)?" 'Ali said, "The clouds." The man again asked, فَالْجَارِيَاتِ يُسْرًا "(And the steady Jariyat)?" 'Ali said, "The ships." The man asked, فَالْمُقَسِّمَاتِ أَمْرًا "(And the distributors of command)?" 'Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَادِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَاءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn 'Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, 'Atiyah Al-'Awfi, Ar-Rabi' bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin 'Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (Certainly, you have different ideas.) Allah says, 'you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ - إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn 'Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) 'Abasa: قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." 'Ali bin Abi Talhah reported from Ibn 'Abbas; قُتِلَ الْخَرَّاصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu'adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (Who are under a cover of Sahun,) Ibn 'Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din?") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn 'Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, 'Ikrimah, Ibrahim An-Nakha'i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُوا فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best.

Verily, those who have Taqwa will be in the midst of Gardens and Springs (15)Taking joy in the things which their Lord has given them. Verily, they were before this doers of good (16)They used to sleep but little by night (17)And in the hours before dawn, they were asking for forgiveness (18)And in their wealth there was the right of the Sa'il and the Mahrum (19)And on the earth are signs for those who have faith with certainty (20)And also in yourselves. Will you not then see (21)And in the heaven is your provision, and that which you are promised (22)Then by the Lord of the heaven and the earth, it is the truth, just as you can speak (23) Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs. To the contrary the miserable ones will be amidst torment, punishment, fire and chains. Allah said, آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ (Taking joy in the things which their Lord has given them.) His statement; آخِذِينَ (Taking) describes the state of the people of Taqwa in the midst of gardens and springs. They will receive what their Lord gives them, meaning, delight, happiness and favors. Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ (Verily, they were before that), in the life of the world, مُحْسِنِينَ (gooddoers) As He said: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) Allah the Exalted described the good acts that they performed, كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little at night.) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake. Ibn 'Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin 'Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly. Anas bin Malik and Abu Al-'Aliyah said, "They used to pray between Al-Maghrib and Al-'Isha'." The Second Opinion They used to spend a little part of the night in sleep. This was preferred by Ibn Jarir. Al-Hasan Al-Basri said: كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little by night), "They performed voluntary night prayer and would not sleep during the night except a little. They were active and would continue until they were seeking forgiveness right before dawn." Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them. When I saw his face, I knew that it was not the face of a liar. The first statement I heard from him was, يَا أَيُّهَا النَّاسُ! أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ (O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace.)" Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَىٰ ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا (Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside.) Abu Musa Al-Ash'ari said, "Who are they for, O Allah's Messenger?" He ﷺ said, لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَامٌ (For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep.) Allah said: وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (And in the hours before dawn, they were asking for forgiveness.) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn. As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ (And those who seek forgiveness during the last hours of the night.)(3:17); This is because it is better if asking for forgiveness is done while praying. It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ يَنْزِلُ كُلَّ لَيْلَةٍ إِلَىٰ سَمَاءِ الدُّنْيَا حِينَ يَبْقَىٰ ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ. هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ. هَلْ مِنْ سَائِلٍ فَيُعْطَىٰ سُؤْلَهُ؟ حَتّٰى يَطْلُعَ الْفَجْرُ (Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains. He says, "Is there anyone who is repenting so that I may accept his repentance? Is there anyone seeking forgiveness, so that I may forgive him? Is there anyone asking of Me, so that I may grant him his request?" until Fajr begins.) Many of the scholars of Tafsir said that when the Prophet Ya'qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ (I will ask my Lord for forgiveness for you)(12:98), he delayed doing so until the hours before dawn. Allah the Exalted and Most Honored said, وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ (And in their wealth there was the right of the Sa'il and the Mahrum.) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِي أَمْوَالِهِمْ حَقٌّ (And in their wealth there was the right), a designated part which they dedicated to the Sa'il and Mahrum. The Sa'il is the poor who begs others, and he has a due right. As for the Mahrum, Ibn 'Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession. The Mother of the faithful, 'A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said, لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلٰكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ (The poor (Miskin) is not the one who goes round to the people and asks them for a mouthful or two or a date or two. But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ (And on the earth are signs for those who have faith with certainty.) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability. These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be. So He said: وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ (And also in yourselves. Will you not then see?) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِي السَّمَاءِ رِزْقُكُمْ (And in the heaven is your provision,) meaning, rain, وَمَا تُوعَدُونَ (and that which you are promised.) meaning Paradise. This was said by Ibn 'Abbas, Mujahid and several others. Allah said: فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ (Then by the Lord of the heaven and the earth, it is the truth, just as you can speak.) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu'adh used to say: "What I am saying is as true as your being here."

Verily, those who have Taqwa will be in the midst of Gardens and Springs (15)Taking joy in the things which their Lord has given them. Verily, they were before this doers of good (16)They used to sleep but little by night (17)And in the hours before dawn, they were asking for forgiveness (18)And in their wealth there was the right of the Sa'il and the Mahrum (19)And on the earth are signs for those who have faith with certainty (20)And also in yourselves. Will you not then see (21)And in the heaven is your provision, and that which you are promised (22)Then by the Lord of the heaven and the earth, it is the truth, just as you can speak (23) Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs. To the contrary the miserable ones will be amidst torment, punishment, fire and chains. Allah said, آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ (Taking joy in the things which their Lord has given them.) His statement; آخِذِينَ (Taking) describes the state of the people of Taqwa in the midst of gardens and springs. They will receive what their Lord gives them, meaning, delight, happiness and favors. Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ (Verily, they were before that), in the life of the world, مُحْسِنِينَ (gooddoers) As He said: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) Allah the Exalted described the good acts that they performed, كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little at night.) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake. Ibn 'Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin 'Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly. Anas bin Malik and Abu Al-'Aliyah said, "They used to pray between Al-Maghrib and Al-'Isha'." The Second Opinion They used to spend a little part of the night in sleep. This was preferred by Ibn Jarir. Al-Hasan Al-Basri said: كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little by night), "They performed voluntary night prayer and would not sleep during the night except a little. They were active and would continue until they were seeking forgiveness right before dawn." Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them. When I saw his face, I knew that it was not the face of a liar. The first statement I heard from him was, يَا أَيُّهَا النَّاسُ! أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ (O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace.)" Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَىٰ ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا (Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside.) Abu Musa Al-Ash'ari said, "Who are they for, O Allah's Messenger?" He ﷺ said, لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَامٌ (For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep.) Allah said: وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (And in the hours before dawn, they were asking for forgiveness.) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn. As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ (And those who seek forgiveness during the last hours of the night.)(3:17); This is because it is better if asking for forgiveness is done while praying. It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ يَنْزِلُ كُلَّ لَيْلَةٍ إِلَىٰ سَمَاءِ الدُّنْيَا حِينَ يَبْقَىٰ ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ. هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ. هَلْ مِنْ سَائِلٍ فَيُعْطَىٰ سُؤْلَهُ؟ حَتّٰى يَطْلُعَ الْفَجْرُ (Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains. He says, "Is there anyone who is repenting so that I may accept his repentance? Is there anyone seeking forgiveness, so that I may forgive him? Is there anyone asking of Me, so that I may grant him his request?" until Fajr begins.) Many of the scholars of Tafsir said that when the Prophet Ya'qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ (I will ask my Lord for forgiveness for you)(12:98), he delayed doing so until the hours before dawn. Allah the Exalted and Most Honored said, وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ (And in their wealth there was the right of the Sa'il and the Mahrum.) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِي أَمْوَالِهِمْ حَقٌّ (And in their wealth there was the right), a designated part which they dedicated to the Sa'il and Mahrum. The Sa'il is the poor who begs others, and he has a due right. As for the Mahrum, Ibn 'Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession. The Mother of the faithful, 'A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said, لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلٰكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ (The poor (Miskin) is not the one who goes round to the people and asks them for a mouthful or two or a date or two. But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ (And on the earth are signs for those who have faith with certainty.) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability. These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be. So He said: وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ (And also in yourselves. Will you not then see?) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِي السَّمَاءِ رِزْقُكُمْ (And in the heaven is your provision,) meaning, rain, وَمَا تُوعَدُونَ (and that which you are promised.) meaning Paradise. This was said by Ibn 'Abbas, Mujahid and several others. Allah said: فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ (Then by the Lord of the heaven and the earth, it is the truth, just as you can speak.) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu'adh used to say: "What I am saying is as true as your being here."

Verily, those who have Taqwa will be in the midst of Gardens and Springs (15)Taking joy in the things which their Lord has given them. Verily, they were before this doers of good (16)They used to sleep but little by night (17)And in the hours before dawn, they were asking for forgiveness (18)And in their wealth there was the right of the Sa'il and the Mahrum (19)And on the earth are signs for those who have faith with certainty (20)And also in yourselves. Will you not then see (21)And in the heaven is your provision, and that which you are promised (22)Then by the Lord of the heaven and the earth, it is the truth, just as you can speak (23) Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs. To the contrary the miserable ones will be amidst torment, punishment, fire and chains. Allah said, آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ (Taking joy in the things which their Lord has given them.) His statement; آخِذِينَ (Taking) describes the state of the people of Taqwa in the midst of gardens and springs. They will receive what their Lord gives them, meaning, delight, happiness and favors. Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ (Verily, they were before that), in the life of the world, مُحْسِنِينَ (gooddoers) As He said: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) Allah the Exalted described the good acts that they performed, كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little at night.) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake. Ibn 'Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin 'Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly. Anas bin Malik and Abu Al-'Aliyah said, "They used to pray between Al-Maghrib and Al-'Isha'." The Second Opinion They used to spend a little part of the night in sleep. This was preferred by Ibn Jarir. Al-Hasan Al-Basri said: كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little by night), "They performed voluntary night prayer and would not sleep during the night except a little. They were active and would continue until they were seeking forgiveness right before dawn." Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them. When I saw his face, I knew that it was not the face of a liar. The first statement I heard from him was, يَا أَيُّهَا النَّاسُ! أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ (O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace.)" Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَىٰ ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا (Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside.) Abu Musa Al-Ash'ari said, "Who are they for, O Allah's Messenger?" He ﷺ said, لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَامٌ (For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep.) Allah said: وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (And in the hours before dawn, they were asking for forgiveness.) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn. As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ (And those who seek forgiveness during the last hours of the night.)(3:17); This is because it is better if asking for forgiveness is done while praying. It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ يَنْزِلُ كُلَّ لَيْلَةٍ إِلَىٰ سَمَاءِ الدُّنْيَا حِينَ يَبْقَىٰ ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ. هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ. هَلْ مِنْ سَائِلٍ فَيُعْطَىٰ سُؤْلَهُ؟ حَتّٰى يَطْلُعَ الْفَجْرُ (Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains. He says, "Is there anyone who is repenting so that I may accept his repentance? Is there anyone seeking forgiveness, so that I may forgive him? Is there anyone asking of Me, so that I may grant him his request?" until Fajr begins.) Many of the scholars of Tafsir said that when the Prophet Ya'qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ (I will ask my Lord for forgiveness for you)(12:98), he delayed doing so until the hours before dawn. Allah the Exalted and Most Honored said, وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ (And in their wealth there was the right of the Sa'il and the Mahrum.) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِي أَمْوَالِهِمْ حَقٌّ (And in their wealth there was the right), a designated part which they dedicated to the Sa'il and Mahrum. The Sa'il is the poor who begs others, and he has a due right. As for the Mahrum, Ibn 'Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession. The Mother of the faithful, 'A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said, لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلٰكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ (The poor (Miskin) is not the one who goes round to the people and asks them for a mouthful or two or a date or two. But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ (And on the earth are signs for those who have faith with certainty.) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability. These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be. So He said: وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ (And also in yourselves. Will you not then see?) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِي السَّمَاءِ رِزْقُكُمْ (And in the heaven is your provision,) meaning, rain, وَمَا تُوعَدُونَ (and that which you are promised.) meaning Paradise. This was said by Ibn 'Abbas, Mujahid and several others. Allah said: فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ (Then by the Lord of the heaven and the earth, it is the truth, just as you can speak.) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu'adh used to say: "What I am saying is as true as your being here."

Verily, those who have Taqwa will be in the midst of Gardens and Springs (15)Taking joy in the things which their Lord has given them. Verily, they were before this doers of good (16)They used to sleep but little by night (17)And in the hours before dawn, they were asking for forgiveness (18)And in their wealth there was the right of the Sa'il and the Mahrum (19)And on the earth are signs for those who have faith with certainty (20)And also in yourselves. Will you not then see (21)And in the heaven is your provision, and that which you are promised (22)Then by the Lord of the heaven and the earth, it is the truth, just as you can speak (23) Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs. To the contrary the miserable ones will be amidst torment, punishment, fire and chains. Allah said, آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ (Taking joy in the things which their Lord has given them.) His statement; آخِذِينَ (Taking) describes the state of the people of Taqwa in the midst of gardens and springs. They will receive what their Lord gives them, meaning, delight, happiness and favors. Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ (Verily, they were before that), in the life of the world, مُحْسِنِينَ (gooddoers) As He said: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) Allah the Exalted described the good acts that they performed, كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little at night.) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake. Ibn 'Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin 'Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly. Anas bin Malik and Abu Al-'Aliyah said, "They used to pray between Al-Maghrib and Al-'Isha'." The Second Opinion They used to spend a little part of the night in sleep. This was preferred by Ibn Jarir. Al-Hasan Al-Basri said: كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little by night), "They performed voluntary night prayer and would not sleep during the night except a little. They were active and would continue until they were seeking forgiveness right before dawn." Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them. When I saw his face, I knew that it was not the face of a liar. The first statement I heard from him was, يَا أَيُّهَا النَّاسُ! أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ (O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace.)" Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَىٰ ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا (Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside.) Abu Musa Al-Ash'ari said, "Who are they for, O Allah's Messenger?" He ﷺ said, لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَامٌ (For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep.) Allah said: وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (And in the hours before dawn, they were asking for forgiveness.) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn. As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ (And those who seek forgiveness during the last hours of the night.)(3:17); This is because it is better if asking for forgiveness is done while praying. It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ يَنْزِلُ كُلَّ لَيْلَةٍ إِلَىٰ سَمَاءِ الدُّنْيَا حِينَ يَبْقَىٰ ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ. هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ. هَلْ مِنْ سَائِلٍ فَيُعْطَىٰ سُؤْلَهُ؟ حَتّٰى يَطْلُعَ الْفَجْرُ (Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains. He says, "Is there anyone who is repenting so that I may accept his repentance? Is there anyone seeking forgiveness, so that I may forgive him? Is there anyone asking of Me, so that I may grant him his request?" until Fajr begins.) Many of the scholars of Tafsir said that when the Prophet Ya'qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ (I will ask my Lord for forgiveness for you)(12:98), he delayed doing so until the hours before dawn. Allah the Exalted and Most Honored said, وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ (And in their wealth there was the right of the Sa'il and the Mahrum.) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِي أَمْوَالِهِمْ حَقٌّ (And in their wealth there was the right), a designated part which they dedicated to the Sa'il and Mahrum. The Sa'il is the poor who begs others, and he has a due right. As for the Mahrum, Ibn 'Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession. The Mother of the faithful, 'A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said, لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلٰكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ (The poor (Miskin) is not the one who goes round to the people and asks them for a mouthful or two or a date or two. But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ (And on the earth are signs for those who have faith with certainty.) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability. These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be. So He said: وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ (And also in yourselves. Will you not then see?) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِي السَّمَاءِ رِزْقُكُمْ (And in the heaven is your provision,) meaning, rain, وَمَا تُوعَدُونَ (and that which you are promised.) meaning Paradise. This was said by Ibn 'Abbas, Mujahid and several others. Allah said: فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ (Then by the Lord of the heaven and the earth, it is the truth, just as you can speak.) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu'adh used to say: "What I am saying is as true as your being here."

Verily, those who have Taqwa will be in the midst of Gardens and Springs (15)Taking joy in the things which their Lord has given them. Verily, they were before this doers of good (16)They used to sleep but little by night (17)And in the hours before dawn, they were asking for forgiveness (18)And in their wealth there was the right of the Sa'il and the Mahrum (19)And on the earth are signs for those who have faith with certainty (20)And also in yourselves. Will you not then see (21)And in the heaven is your provision, and that which you are promised (22)Then by the Lord of the heaven and the earth, it is the truth, just as you can speak (23) Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs. To the contrary the miserable ones will be amidst torment, punishment, fire and chains. Allah said, آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ (Taking joy in the things which their Lord has given them.) His statement; آخِذِينَ (Taking) describes the state of the people of Taqwa in the midst of gardens and springs. They will receive what their Lord gives them, meaning, delight, happiness and favors. Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ (Verily, they were before that), in the life of the world, مُحْسِنِينَ (gooddoers) As He said: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) Allah the Exalted described the good acts that they performed, كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little at night.) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake. Ibn 'Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin 'Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly. Anas bin Malik and Abu Al-'Aliyah said, "They used to pray between Al-Maghrib and Al-'Isha'." The Second Opinion They used to spend a little part of the night in sleep. This was preferred by Ibn Jarir. Al-Hasan Al-Basri said: كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little by night), "They performed voluntary night prayer and would not sleep during the night except a little. They were active and would continue until they were seeking forgiveness right before dawn." Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them. When I saw his face, I knew that it was not the face of a liar. The first statement I heard from him was, يَا أَيُّهَا النَّاسُ! أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ (O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace.)" Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَىٰ ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا (Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside.) Abu Musa Al-Ash'ari said, "Who are they for, O Allah's Messenger?" He ﷺ said, لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَامٌ (For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep.) Allah said: وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (And in the hours before dawn, they were asking for forgiveness.) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn. As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ (And those who seek forgiveness during the last hours of the night.)(3:17); This is because it is better if asking for forgiveness is done while praying. It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ يَنْزِلُ كُلَّ لَيْلَةٍ إِلَىٰ سَمَاءِ الدُّنْيَا حِينَ يَبْقَىٰ ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ. هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ. هَلْ مِنْ سَائِلٍ فَيُعْطَىٰ سُؤْلَهُ؟ حَتّٰى يَطْلُعَ الْفَجْرُ (Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains. He says, "Is there anyone who is repenting so that I may accept his repentance? Is there anyone seeking forgiveness, so that I may forgive him? Is there anyone asking of Me, so that I may grant him his request?" until Fajr begins.) Many of the scholars of Tafsir said that when the Prophet Ya'qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ (I will ask my Lord for forgiveness for you)(12:98), he delayed doing so until the hours before dawn. Allah the Exalted and Most Honored said, وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ (And in their wealth there was the right of the Sa'il and the Mahrum.) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِي أَمْوَالِهِمْ حَقٌّ (And in their wealth there was the right), a designated part which they dedicated to the Sa'il and Mahrum. The Sa'il is the poor who begs others, and he has a due right. As for the Mahrum, Ibn 'Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession. The Mother of the faithful, 'A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said, لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلٰكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ (The poor (Miskin) is not the one who goes round to the people and asks them for a mouthful or two or a date or two. But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ (And on the earth are signs for those who have faith with certainty.) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability. These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be. So He said: وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ (And also in yourselves. Will you not then see?) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِي السَّمَاءِ رِزْقُكُمْ (And in the heaven is your provision,) meaning, rain, وَمَا تُوعَدُونَ (and that which you are promised.) meaning Paradise. This was said by Ibn 'Abbas, Mujahid and several others. Allah said: فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ (Then by the Lord of the heaven and the earth, it is the truth, just as you can speak.) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu'adh used to say: "What I am saying is as true as your being here."

Verily, those who have Taqwa will be in the midst of Gardens and Springs (15)Taking joy in the things which their Lord has given them. Verily, they were before this doers of good (16)They used to sleep but little by night (17)And in the hours before dawn, they were asking for forgiveness (18)And in their wealth there was the right of the Sa'il and the Mahrum (19)And on the earth are signs for those who have faith with certainty (20)And also in yourselves. Will you not then see (21)And in the heaven is your provision, and that which you are promised (22)Then by the Lord of the heaven and the earth, it is the truth, just as you can speak (23) Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs. To the contrary the miserable ones will be amidst torment, punishment, fire and chains. Allah said, آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ (Taking joy in the things which their Lord has given them.) His statement; آخِذِينَ (Taking) describes the state of the people of Taqwa in the midst of gardens and springs. They will receive what their Lord gives them, meaning, delight, happiness and favors. Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ (Verily, they were before that), in the life of the world, مُحْسِنِينَ (gooddoers) As He said: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) Allah the Exalted described the good acts that they performed, كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little at night.) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake. Ibn 'Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin 'Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly. Anas bin Malik and Abu Al-'Aliyah said, "They used to pray between Al-Maghrib and Al-'Isha'." The Second Opinion They used to spend a little part of the night in sleep. This was preferred by Ibn Jarir. Al-Hasan Al-Basri said: كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little by night), "They performed voluntary night prayer and would not sleep during the night except a little. They were active and would continue until they were seeking forgiveness right before dawn." Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them. When I saw his face, I knew that it was not the face of a liar. The first statement I heard from him was, يَا أَيُّهَا النَّاسُ! أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ (O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace.)" Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَىٰ ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا (Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside.) Abu Musa Al-Ash'ari said, "Who are they for, O Allah's Messenger?" He ﷺ said, لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَامٌ (For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep.) Allah said: وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (And in the hours before dawn, they were asking for forgiveness.) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn. As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ (And those who seek forgiveness during the last hours of the night.)(3:17); This is because it is better if asking for forgiveness is done while praying. It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ يَنْزِلُ كُلَّ لَيْلَةٍ إِلَىٰ سَمَاءِ الدُّنْيَا حِينَ يَبْقَىٰ ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ. هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ. هَلْ مِنْ سَائِلٍ فَيُعْطَىٰ سُؤْلَهُ؟ حَتّٰى يَطْلُعَ الْفَجْرُ (Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains. He says, "Is there anyone who is repenting so that I may accept his repentance? Is there anyone seeking forgiveness, so that I may forgive him? Is there anyone asking of Me, so that I may grant him his request?" until Fajr begins.) Many of the scholars of Tafsir said that when the Prophet Ya'qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ (I will ask my Lord for forgiveness for you)(12:98), he delayed doing so until the hours before dawn. Allah the Exalted and Most Honored said, وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ (And in their wealth there was the right of the Sa'il and the Mahrum.) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِي أَمْوَالِهِمْ حَقٌّ (And in their wealth there was the right), a designated part which they dedicated to the Sa'il and Mahrum. The Sa'il is the poor who begs others, and he has a due right. As for the Mahrum, Ibn 'Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession. The Mother of the faithful, 'A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said, لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلٰكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ (The poor (Miskin) is not the one who goes round to the people and asks them for a mouthful or two or a date or two. But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ (And on the earth are signs for those who have faith with certainty.) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability. These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be. So He said: وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ (And also in yourselves. Will you not then see?) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِي السَّمَاءِ رِزْقُكُمْ (And in the heaven is your provision,) meaning, rain, وَمَا تُوعَدُونَ (and that which you are promised.) meaning Paradise. This was said by Ibn 'Abbas, Mujahid and several others. Allah said: فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ (Then by the Lord of the heaven and the earth, it is the truth, just as you can speak.) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu'adh used to say: "What I am saying is as true as your being here."

Verily, those who have Taqwa will be in the midst of Gardens and Springs (15)Taking joy in the things which their Lord has given them. Verily, they were before this doers of good (16)They used to sleep but little by night (17)And in the hours before dawn, they were asking for forgiveness (18)And in their wealth there was the right of the Sa'il and the Mahrum (19)And on the earth are signs for those who have faith with certainty (20)And also in yourselves. Will you not then see (21)And in the heaven is your provision, and that which you are promised (22)Then by the Lord of the heaven and the earth, it is the truth, just as you can speak (23) Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs. To the contrary the miserable ones will be amidst torment, punishment, fire and chains. Allah said, آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ (Taking joy in the things which their Lord has given them.) His statement; آخِذِينَ (Taking) describes the state of the people of Taqwa in the midst of gardens and springs. They will receive what their Lord gives them, meaning, delight, happiness and favors. Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ (Verily, they were before that), in the life of the world, مُحْسِنِينَ (gooddoers) As He said: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) Allah the Exalted described the good acts that they performed, كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little at night.) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake. Ibn 'Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin 'Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly. Anas bin Malik and Abu Al-'Aliyah said, "They used to pray between Al-Maghrib and Al-'Isha'." The Second Opinion They used to spend a little part of the night in sleep. This was preferred by Ibn Jarir. Al-Hasan Al-Basri said: كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little by night), "They performed voluntary night prayer and would not sleep during the night except a little. They were active and would continue until they were seeking forgiveness right before dawn." Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them. When I saw his face, I knew that it was not the face of a liar. The first statement I heard from him was, يَا أَيُّهَا النَّاسُ! أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ (O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace.)" Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَىٰ ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا (Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside.) Abu Musa Al-Ash'ari said, "Who are they for, O Allah's Messenger?" He ﷺ said, لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَامٌ (For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep.) Allah said: وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (And in the hours before dawn, they were asking for forgiveness.) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn. As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ (And those who seek forgiveness during the last hours of the night.)(3:17); This is because it is better if asking for forgiveness is done while praying. It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ يَنْزِلُ كُلَّ لَيْلَةٍ إِلَىٰ سَمَاءِ الدُّنْيَا حِينَ يَبْقَىٰ ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ. هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ. هَلْ مِنْ سَائِلٍ فَيُعْطَىٰ سُؤْلَهُ؟ حَتّٰى يَطْلُعَ الْفَجْرُ (Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains. He says, "Is there anyone who is repenting so that I may accept his repentance? Is there anyone seeking forgiveness, so that I may forgive him? Is there anyone asking of Me, so that I may grant him his request?" until Fajr begins.) Many of the scholars of Tafsir said that when the Prophet Ya'qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ (I will ask my Lord for forgiveness for you)(12:98), he delayed doing so until the hours before dawn. Allah the Exalted and Most Honored said, وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ (And in their wealth there was the right of the Sa'il and the Mahrum.) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِي أَمْوَالِهِمْ حَقٌّ (And in their wealth there was the right), a designated part which they dedicated to the Sa'il and Mahrum. The Sa'il is the poor who begs others, and he has a due right. As for the Mahrum, Ibn 'Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession. The Mother of the faithful, 'A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said, لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلٰكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ (The poor (Miskin) is not the one who goes round to the people and asks them for a mouthful or two or a date or two. But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ (And on the earth are signs for those who have faith with certainty.) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability. These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be. So He said: وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ (And also in yourselves. Will you not then see?) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِي السَّمَاءِ رِزْقُكُمْ (And in the heaven is your provision,) meaning, rain, وَمَا تُوعَدُونَ (and that which you are promised.) meaning Paradise. This was said by Ibn 'Abbas, Mujahid and several others. Allah said: فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ (Then by the Lord of the heaven and the earth, it is the truth, just as you can speak.) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu'adh used to say: "What I am saying is as true as your being here."

Verily, those who have Taqwa will be in the midst of Gardens and Springs (15)Taking joy in the things which their Lord has given them. Verily, they were before this doers of good (16)They used to sleep but little by night (17)And in the hours before dawn, they were asking for forgiveness (18)And in their wealth there was the right of the Sa'il and the Mahrum (19)And on the earth are signs for those who have faith with certainty (20)And also in yourselves. Will you not then see (21)And in the heaven is your provision, and that which you are promised (22)Then by the Lord of the heaven and the earth, it is the truth, just as you can speak (23) Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs. To the contrary the miserable ones will be amidst torment, punishment, fire and chains. Allah said, آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ (Taking joy in the things which their Lord has given them.) His statement; آخِذِينَ (Taking) describes the state of the people of Taqwa in the midst of gardens and springs. They will receive what their Lord gives them, meaning, delight, happiness and favors. Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ (Verily, they were before that), in the life of the world, مُحْسِنِينَ (gooddoers) As He said: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) Allah the Exalted described the good acts that they performed, كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little at night.) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake. Ibn 'Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin 'Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly. Anas bin Malik and Abu Al-'Aliyah said, "They used to pray between Al-Maghrib and Al-'Isha'." The Second Opinion They used to spend a little part of the night in sleep. This was preferred by Ibn Jarir. Al-Hasan Al-Basri said: كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little by night), "They performed voluntary night prayer and would not sleep during the night except a little. They were active and would continue until they were seeking forgiveness right before dawn." Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them. When I saw his face, I knew that it was not the face of a liar. The first statement I heard from him was, يَا أَيُّهَا النَّاسُ! أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ (O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace.)" Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَىٰ ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا (Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside.) Abu Musa Al-Ash'ari said, "Who are they for, O Allah's Messenger?" He ﷺ said, لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَامٌ (For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep.) Allah said: وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (And in the hours before dawn, they were asking for forgiveness.) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn. As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ (And those who seek forgiveness during the last hours of the night.)(3:17); This is because it is better if asking for forgiveness is done while praying. It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ يَنْزِلُ كُلَّ لَيْلَةٍ إِلَىٰ سَمَاءِ الدُّنْيَا حِينَ يَبْقَىٰ ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ. هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ. هَلْ مِنْ سَائِلٍ فَيُعْطَىٰ سُؤْلَهُ؟ حَتّٰى يَطْلُعَ الْفَجْرُ (Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains. He says, "Is there anyone who is repenting so that I may accept his repentance? Is there anyone seeking forgiveness, so that I may forgive him? Is there anyone asking of Me, so that I may grant him his request?" until Fajr begins.) Many of the scholars of Tafsir said that when the Prophet Ya'qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ (I will ask my Lord for forgiveness for you)(12:98), he delayed doing so until the hours before dawn. Allah the Exalted and Most Honored said, وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ (And in their wealth there was the right of the Sa'il and the Mahrum.) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِي أَمْوَالِهِمْ حَقٌّ (And in their wealth there was the right), a designated part which they dedicated to the Sa'il and Mahrum. The Sa'il is the poor who begs others, and he has a due right. As for the Mahrum, Ibn 'Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession. The Mother of the faithful, 'A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said, لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلٰكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ (The poor (Miskin) is not the one who goes round to the people and asks them for a mouthful or two or a date or two. But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ (And on the earth are signs for those who have faith with certainty.) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability. These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be. So He said: وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ (And also in yourselves. Will you not then see?) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِي السَّمَاءِ رِزْقُكُمْ (And in the heaven is your provision,) meaning, rain, وَمَا تُوعَدُونَ (and that which you are promised.) meaning Paradise. This was said by Ibn 'Abbas, Mujahid and several others. Allah said: فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ (Then by the Lord of the heaven and the earth, it is the truth, just as you can speak.) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu'adh used to say: "What I am saying is as true as your being here."

Verily, those who have Taqwa will be in the midst of Gardens and Springs (15)Taking joy in the things which their Lord has given them. Verily, they were before this doers of good (16)They used to sleep but little by night (17)And in the hours before dawn, they were asking for forgiveness (18)And in their wealth there was the right of the Sa'il and the Mahrum (19)And on the earth are signs for those who have faith with certainty (20)And also in yourselves. Will you not then see (21)And in the heaven is your provision, and that which you are promised (22)Then by the Lord of the heaven and the earth, it is the truth, just as you can speak (23) Qualities of Those Who have Taqwa and Their Reward Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs. To the contrary the miserable ones will be amidst torment, punishment, fire and chains. Allah said, آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ (Taking joy in the things which their Lord has given them.) His statement; آخِذِينَ (Taking) describes the state of the people of Taqwa in the midst of gardens and springs. They will receive what their Lord gives them, meaning, delight, happiness and favors. Allah the Exalted and Most Honored said, إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ (Verily, they were before that), in the life of the world, مُحْسِنِينَ (gooddoers) As He said: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) Allah the Exalted described the good acts that they performed, كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little at night.) The scholars of Tafsir have two opinions about this: The First Opinion The first is that, they used to spend a little part of every night awake. Ibn 'Abbas said, "Every night, they would worship Allah, even during a little part of the night." Qatadah narrated that Mutarrif bin 'Abdullah said, "Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it." Mujahid said, "Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud." Qatadah said similarly. Anas bin Malik and Abu Al-'Aliyah said, "They used to pray between Al-Maghrib and Al-'Isha'." The Second Opinion They used to spend a little part of the night in sleep. This was preferred by Ibn Jarir. Al-Hasan Al-Basri said: كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (They used to sleep but little by night), "They performed voluntary night prayer and would not sleep during the night except a little. They were active and would continue until they were seeking forgiveness right before dawn." Abdullah bin Salam said, "When the Messenger of Allah ﷺ arrived at Al-Madinah, people quickly gathered around him and I was among them. When I saw his face, I knew that it was not the face of a liar. The first statement I heard from him was, يَا أَيُّهَا النَّاسُ! أَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَأَفْشُوا السَّلَامَ، وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ (O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace.)" Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَىٰ ظَاهِرُهَا مِنْ بَاطِنِهَا وَبَاطِنُهَا مِنْ ظَاهِرِهَا (Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside.) Abu Musa Al-Ash'ari said, "Who are they for, O Allah's Messenger?" He ﷺ said, لِمَنْ أَلَانَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَبَاتَ للهِ قَائِمًا وَالنَّاسُ نِيَامٌ (For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep.) Allah said: وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (And in the hours before dawn, they were asking for forgiveness.) Mujahid and several others said: "They were performing Salah." Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn. As Allah, the Exalted the Blessed, said; وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ (And those who seek forgiveness during the last hours of the night.)(3:17); This is because it is better if asking for forgiveness is done while praying. It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah ﷺ said, إِنَّ اللهَ تَعَالَىٰ يَنْزِلُ كُلَّ لَيْلَةٍ إِلَىٰ سَمَاءِ الدُّنْيَا حِينَ يَبْقَىٰ ثُلُثُ اللَّيْلِ الْأَخِيرُ، فَيَقُولُ: هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ. هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ. هَلْ مِنْ سَائِلٍ فَيُعْطَىٰ سُؤْلَهُ؟ حَتّٰى يَطْلُعَ الْفَجْرُ (Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains. He says, "Is there anyone who is repenting so that I may accept his repentance? Is there anyone seeking forgiveness, so that I may forgive him? Is there anyone asking of Me, so that I may grant him his request?" until Fajr begins.) Many of the scholars of Tafsir said that when the Prophet Ya'qub said to his sons: سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ (I will ask my Lord for forgiveness for you)(12:98), he delayed doing so until the hours before dawn. Allah the Exalted and Most Honored said, وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ (And in their wealth there was the right of the Sa'il and the Mahrum.) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness, وَفِي أَمْوَالِهِمْ حَقٌّ (And in their wealth there was the right), a designated part which they dedicated to the Sa'il and Mahrum. The Sa'il is the poor who begs others, and he has a due right. As for the Mahrum, Ibn 'Abbas and Mujahid said, "He is the poor person who does not receive a stipend." Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession. The Mother of the faithful, 'A'ishah may Allah be pleased with her, said about the Mahrum, "He is the displaced, the one who does not have a profession to easily earn an income from." Qatadah and Az-Zuhri: "The Mahrum is the one who does not ask the people for anything." Az-Zuhri added that the Messenger of Allah ﷺ said, لَيْسَ الْمِسْكِينُ بِالطَّوَّافِ الَّذِي تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلٰكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ (The poor (Miskin) is not the one who goes round to the people and asks them for a mouthful or two or a date or two. But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration. Allah's Signs on the Earth and in Mankind Allah the Exalted and the Blessed said next, وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ (And on the earth are signs for those who have faith with certainty.) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability. These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be. So He said: وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ (And also in yourselves. Will you not then see?) Qatadah commented, "He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship." Allah the Exalted said next, وَفِي السَّمَاءِ رِزْقُكُمْ (And in the heaven is your provision,) meaning, rain, وَمَا تُوعَدُونَ (and that which you are promised.) meaning Paradise. This was said by Ibn 'Abbas, Mujahid and several others. Allah said: فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ (Then by the Lord of the heaven and the earth, it is the truth, just as you can speak.) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu'adh used to say: "What I am saying is as true as your being here."

Has the story reached you, of the honored guests of Ibrahim (24)When they came in to him and said: "Salaman!" He answered: "Salamun" and said: "You are a people unknown to me. (25)Then he turned to his household, and brought out a roasted calf (26)And placed it before them (saying): "Will you not eat? (27)Then he conceived fear of them (when they ate not). They said: "Fear not." And they gave him glad tidings of a son having knowledge (28)Then his wife came forward with a loud voice; she smote her face, and said: "A barren old woman! (29)They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower. (30) The Guests of the Prophet Ibrahim We mentioned this story before in Surah Hud and Al-Hijr. Allah said, هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ (Has the story reached you, of the honored guests of Ibrahim), whom Ibrahim honored and who, فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ (they said: "Salaman!" He answered: "Salamun.") وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ (When you are greeted with a greeting, greet in return with what is better than it, or return it equally.)(4:86) So the Friend of Allah chose a better reply in return for their greeting, implementing Allah's command: Reciprocating the greeting with the term Salamun is stronger than the greeting using the term Salaman. The three angels; Jibril, Mika'il and Israfil came to Ibrahim in the image of handsome young wonderfully graceful men. This is why Ibrahim said, قَوْمٌ مُنْكَرُونَ (You are a people unknown to me.) Allah the Exalted said, فَرَاغَ إِلَىٰ أَهْلِهِ (Then he turned to his household,) Ibrahim discretely went inside in haste, فَجَاءَ بِعِجْلٍ سَمِينٍ (and brought out a roasted calf.) from the best of his menu, And in another Ayah فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ (And he hastened to entertain them with a roasted calf.)(11:69) means roasted on hot coals فَقَرَّبَهُ إِلَيْهِمْ (And placed it before them), brought it close to them, قَالَ أَلَا تَأْكُلُونَ (Saying, "Will you not eat?") Ibrahim said this polite and kind statement to his guests, and surely, this Ayah indicates proper manners for honoring guests. For he brought the food to his guests quickly, while they were unaware that it was being prepared for them. He did not first mention this favor to them by saying, "We will make food for you." Rather, he discretely had it prepared and placed before them. He prepared the best kind of food he had, a young, fat roasted calf. He did not place the food far from them and invite them to come close to it to eat. Rather, he placed it close to them and refrained from ordering them to eat. Instead he invited them using a kind and subtle invitation, أَلَا تَأْكُلُونَ (Will you not eat?) This statement is similar to one of us saying to a guest, "Would you be kind and generous to do such and such?" Allah the Exalted said, فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ (Then he conceived fear of them.) this Ayah is explained by Allah's statement, فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ - وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ (But when he saw their hands went not towards it, he mistrusted them, and felt a sense of fear of them. They said: "Fear not, we have been sent against the people of Lut." And his wife was standing (there), and she laughed.)(11:70-71), meaning, she was glad that the people of Lut would be destroyed on account of their rebellion and transgression against Allah, the Exalted. This is when the angels delivered the good news to her of a son, Ishaq, and Ya'qub after Ishaq, قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ - قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ (She said: "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man? Verily, this is a strange thing!" They said, "Do you wonder at the decree of Allah? The mercy of Allah and His blessings be on you, O family of the house. Surely, He (Allah) is All-Praiseworthy, All-Glorious.")(11:72-73) Allah said here; وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (And they gave him glad tidings of a son having knowledge.) This news was as good to Ibrahim as it was to his wife, for this son would be theirs, and therefore, they both were getting some good news. Allah the Exalted said, فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ (Then his wife came forward with a loud voice), She screamed loudly, according to Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, Ath-Thawri and As-Suddi. She said when she shouted, يَا وَيْلَتَىٰ (Ah! Woe to me!)(25:28), then, فَصَكَّتْ وَجْهَهَا (she smote her face,) meaning, she struck herself upon her forehead, according to Mujahid and Ibn Sabit. Ibn 'Abbas said that she smacked her face just as women do when confronted with an amazing thing, وَقَالَتْ عَجُوزٌ عَقِيمٌ (and said: "A barren old woman!") meaning, "How can I give birth while I am an old woman? And even when I was young I was barren and could not have children," قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ (They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower"), 'He is the All-Knower of the honor that you are worthy of and He is the most Wise in His statements and decisions.'

Has the story reached you, of the honored guests of Ibrahim (24)When they came in to him and said: "Salaman!" He answered: "Salamun" and said: "You are a people unknown to me. (25)Then he turned to his household, and brought out a roasted calf (26)And placed it before them (saying): "Will you not eat? (27)Then he conceived fear of them (when they ate not). They said: "Fear not." And they gave him glad tidings of a son having knowledge (28)Then his wife came forward with a loud voice; she smote her face, and said: "A barren old woman! (29)They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower. (30) The Guests of the Prophet Ibrahim We mentioned this story before in Surah Hud and Al-Hijr. Allah said, هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ (Has the story reached you, of the honored guests of Ibrahim), whom Ibrahim honored and who, فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ (they said: "Salaman!" He answered: "Salamun.") وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ (When you are greeted with a greeting, greet in return with what is better than it, or return it equally.)(4:86) So the Friend of Allah chose a better reply in return for their greeting, implementing Allah's command: Reciprocating the greeting with the term Salamun is stronger than the greeting using the term Salaman. The three angels; Jibril, Mika'il and Israfil came to Ibrahim in the image of handsome young wonderfully graceful men. This is why Ibrahim said, قَوْمٌ مُنْكَرُونَ (You are a people unknown to me.) Allah the Exalted said, فَرَاغَ إِلَىٰ أَهْلِهِ (Then he turned to his household,) Ibrahim discretely went inside in haste, فَجَاءَ بِعِجْلٍ سَمِينٍ (and brought out a roasted calf.) from the best of his menu, And in another Ayah فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ (And he hastened to entertain them with a roasted calf.)(11:69) means roasted on hot coals فَقَرَّبَهُ إِلَيْهِمْ (And placed it before them), brought it close to them, قَالَ أَلَا تَأْكُلُونَ (Saying, "Will you not eat?") Ibrahim said this polite and kind statement to his guests, and surely, this Ayah indicates proper manners for honoring guests. For he brought the food to his guests quickly, while they were unaware that it was being prepared for them. He did not first mention this favor to them by saying, "We will make food for you." Rather, he discretely had it prepared and placed before them. He prepared the best kind of food he had, a young, fat roasted calf. He did not place the food far from them and invite them to come close to it to eat. Rather, he placed it close to them and refrained from ordering them to eat. Instead he invited them using a kind and subtle invitation, أَلَا تَأْكُلُونَ (Will you not eat?) This statement is similar to one of us saying to a guest, "Would you be kind and generous to do such and such?" Allah the Exalted said, فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ (Then he conceived fear of them.) this Ayah is explained by Allah's statement, فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ - وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ (But when he saw their hands went not towards it, he mistrusted them, and felt a sense of fear of them. They said: "Fear not, we have been sent against the people of Lut." And his wife was standing (there), and she laughed.)(11:70-71), meaning, she was glad that the people of Lut would be destroyed on account of their rebellion and transgression against Allah, the Exalted. This is when the angels delivered the good news to her of a son, Ishaq, and Ya'qub after Ishaq, قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ - قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ (She said: "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man? Verily, this is a strange thing!" They said, "Do you wonder at the decree of Allah? The mercy of Allah and His blessings be on you, O family of the house. Surely, He (Allah) is All-Praiseworthy, All-Glorious.")(11:72-73) Allah said here; وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (And they gave him glad tidings of a son having knowledge.) This news was as good to Ibrahim as it was to his wife, for this son would be theirs, and therefore, they both were getting some good news. Allah the Exalted said, فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ (Then his wife came forward with a loud voice), She screamed loudly, according to Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, Ath-Thawri and As-Suddi. She said when she shouted, يَا وَيْلَتَىٰ (Ah! Woe to me!)(25:28), then, فَصَكَّتْ وَجْهَهَا (she smote her face,) meaning, she struck herself upon her forehead, according to Mujahid and Ibn Sabit. Ibn 'Abbas said that she smacked her face just as women do when confronted with an amazing thing, وَقَالَتْ عَجُوزٌ عَقِيمٌ (and said: "A barren old woman!") meaning, "How can I give birth while I am an old woman? And even when I was young I was barren and could not have children," قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ (They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower"), 'He is the All-Knower of the honor that you are worthy of and He is the most Wise in His statements and decisions.'

Has the story reached you, of the honored guests of Ibrahim (24)When they came in to him and said: "Salaman!" He answered: "Salamun" and said: "You are a people unknown to me. (25)Then he turned to his household, and brought out a roasted calf (26)And placed it before them (saying): "Will you not eat? (27)Then he conceived fear of them (when they ate not). They said: "Fear not." And they gave him glad tidings of a son having knowledge (28)Then his wife came forward with a loud voice; she smote her face, and said: "A barren old woman! (29)They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower. (30) The Guests of the Prophet Ibrahim We mentioned this story before in Surah Hud and Al-Hijr. Allah said, هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ (Has the story reached you, of the honored guests of Ibrahim), whom Ibrahim honored and who, فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ (they said: "Salaman!" He answered: "Salamun.") وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ (When you are greeted with a greeting, greet in return with what is better than it, or return it equally.)(4:86) So the Friend of Allah chose a better reply in return for their greeting, implementing Allah's command: Reciprocating the greeting with the term Salamun is stronger than the greeting using the term Salaman. The three angels; Jibril, Mika'il and Israfil came to Ibrahim in the image of handsome young wonderfully graceful men. This is why Ibrahim said, قَوْمٌ مُنْكَرُونَ (You are a people unknown to me.) Allah the Exalted said, فَرَاغَ إِلَىٰ أَهْلِهِ (Then he turned to his household,) Ibrahim discretely went inside in haste, فَجَاءَ بِعِجْلٍ سَمِينٍ (and brought out a roasted calf.) from the best of his menu, And in another Ayah فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ (And he hastened to entertain them with a roasted calf.)(11:69) means roasted on hot coals فَقَرَّبَهُ إِلَيْهِمْ (And placed it before them), brought it close to them, قَالَ أَلَا تَأْكُلُونَ (Saying, "Will you not eat?") Ibrahim said this polite and kind statement to his guests, and surely, this Ayah indicates proper manners for honoring guests. For he brought the food to his guests quickly, while they were unaware that it was being prepared for them. He did not first mention this favor to them by saying, "We will make food for you." Rather, he discretely had it prepared and placed before them. He prepared the best kind of food he had, a young, fat roasted calf. He did not place the food far from them and invite them to come close to it to eat. Rather, he placed it close to them and refrained from ordering them to eat. Instead he invited them using a kind and subtle invitation, أَلَا تَأْكُلُونَ (Will you not eat?) This statement is similar to one of us saying to a guest, "Would you be kind and generous to do such and such?" Allah the Exalted said, فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ (Then he conceived fear of them.) this Ayah is explained by Allah's statement, فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ - وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ (But when he saw their hands went not towards it, he mistrusted them, and felt a sense of fear of them. They said: "Fear not, we have been sent against the people of Lut." And his wife was standing (there), and she laughed.)(11:70-71), meaning, she was glad that the people of Lut would be destroyed on account of their rebellion and transgression against Allah, the Exalted. This is when the angels delivered the good news to her of a son, Ishaq, and Ya'qub after Ishaq, قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ - قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ (She said: "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man? Verily, this is a strange thing!" They said, "Do you wonder at the decree of Allah? The mercy of Allah and His blessings be on you, O family of the house. Surely, He (Allah) is All-Praiseworthy, All-Glorious.")(11:72-73) Allah said here; وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (And they gave him glad tidings of a son having knowledge.) This news was as good to Ibrahim as it was to his wife, for this son would be theirs, and therefore, they both were getting some good news. Allah the Exalted said, فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ (Then his wife came forward with a loud voice), She screamed loudly, according to Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, Ath-Thawri and As-Suddi. She said when she shouted, يَا وَيْلَتَىٰ (Ah! Woe to me!)(25:28), then, فَصَكَّتْ وَجْهَهَا (she smote her face,) meaning, she struck herself upon her forehead, according to Mujahid and Ibn Sabit. Ibn 'Abbas said that she smacked her face just as women do when confronted with an amazing thing, وَقَالَتْ عَجُوزٌ عَقِيمٌ (and said: "A barren old woman!") meaning, "How can I give birth while I am an old woman? And even when I was young I was barren and could not have children," قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ (They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower"), 'He is the All-Knower of the honor that you are worthy of and He is the most Wise in His statements and decisions.'

Has the story reached you, of the honored guests of Ibrahim (24)When they came in to him and said: "Salaman!" He answered: "Salamun" and said: "You are a people unknown to me. (25)Then he turned to his household, and brought out a roasted calf (26)And placed it before them (saying): "Will you not eat? (27)Then he conceived fear of them (when they ate not). They said: "Fear not." And they gave him glad tidings of a son having knowledge (28)Then his wife came forward with a loud voice; she smote her face, and said: "A barren old woman! (29)They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower. (30) The Guests of the Prophet Ibrahim We mentioned this story before in Surah Hud and Al-Hijr. Allah said, هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ (Has the story reached you, of the honored guests of Ibrahim), whom Ibrahim honored and who, فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ (they said: "Salaman!" He answered: "Salamun.") وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ (When you are greeted with a greeting, greet in return with what is better than it, or return it equally.)(4:86) So the Friend of Allah chose a better reply in return for their greeting, implementing Allah's command: Reciprocating the greeting with the term Salamun is stronger than the greeting using the term Salaman. The three angels; Jibril, Mika'il and Israfil came to Ibrahim in the image of handsome young wonderfully graceful men. This is why Ibrahim said, قَوْمٌ مُنْكَرُونَ (You are a people unknown to me.) Allah the Exalted said, فَرَاغَ إِلَىٰ أَهْلِهِ (Then he turned to his household,) Ibrahim discretely went inside in haste, فَجَاءَ بِعِجْلٍ سَمِينٍ (and brought out a roasted calf.) from the best of his menu, And in another Ayah فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ (And he hastened to entertain them with a roasted calf.)(11:69) means roasted on hot coals فَقَرَّبَهُ إِلَيْهِمْ (And placed it before them), brought it close to them, قَالَ أَلَا تَأْكُلُونَ (Saying, "Will you not eat?") Ibrahim said this polite and kind statement to his guests, and surely, this Ayah indicates proper manners for honoring guests. For he brought the food to his guests quickly, while they were unaware that it was being prepared for them. He did not first mention this favor to them by saying, "We will make food for you." Rather, he discretely had it prepared and placed before them. He prepared the best kind of food he had, a young, fat roasted calf. He did not place the food far from them and invite them to come close to it to eat. Rather, he placed it close to them and refrained from ordering them to eat. Instead he invited them using a kind and subtle invitation, أَلَا تَأْكُلُونَ (Will you not eat?) This statement is similar to one of us saying to a guest, "Would you be kind and generous to do such and such?" Allah the Exalted said, فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ (Then he conceived fear of them.) this Ayah is explained by Allah's statement, فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ - وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ (But when he saw their hands went not towards it, he mistrusted them, and felt a sense of fear of them. They said: "Fear not, we have been sent against the people of Lut." And his wife was standing (there), and she laughed.)(11:70-71), meaning, she was glad that the people of Lut would be destroyed on account of their rebellion and transgression against Allah, the Exalted. This is when the angels delivered the good news to her of a son, Ishaq, and Ya'qub after Ishaq, قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ - قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ (She said: "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man? Verily, this is a strange thing!" They said, "Do you wonder at the decree of Allah? The mercy of Allah and His blessings be on you, O family of the house. Surely, He (Allah) is All-Praiseworthy, All-Glorious.")(11:72-73) Allah said here; وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (And they gave him glad tidings of a son having knowledge.) This news was as good to Ibrahim as it was to his wife, for this son would be theirs, and therefore, they both were getting some good news. Allah the Exalted said, فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ (Then his wife came forward with a loud voice), She screamed loudly, according to Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, Ath-Thawri and As-Suddi. She said when she shouted, يَا وَيْلَتَىٰ (Ah! Woe to me!)(25:28), then, فَصَكَّتْ وَجْهَهَا (she smote her face,) meaning, she struck herself upon her forehead, according to Mujahid and Ibn Sabit. Ibn 'Abbas said that she smacked her face just as women do when confronted with an amazing thing, وَقَالَتْ عَجُوزٌ عَقِيمٌ (and said: "A barren old woman!") meaning, "How can I give birth while I am an old woman? And even when I was young I was barren and could not have children," قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ (They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower"), 'He is the All-Knower of the honor that you are worthy of and He is the most Wise in His statements and decisions.'

Has the story reached you, of the honored guests of Ibrahim (24)When they came in to him and said: "Salaman!" He answered: "Salamun" and said: "You are a people unknown to me. (25)Then he turned to his household, and brought out a roasted calf (26)And placed it before them (saying): "Will you not eat? (27)Then he conceived fear of them (when they ate not). They said: "Fear not." And they gave him glad tidings of a son having knowledge (28)Then his wife came forward with a loud voice; she smote her face, and said: "A barren old woman! (29)They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower. (30) The Guests of the Prophet Ibrahim We mentioned this story before in Surah Hud and Al-Hijr. Allah said, هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ (Has the story reached you, of the honored guests of Ibrahim), whom Ibrahim honored and who, فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ (they said: "Salaman!" He answered: "Salamun.") وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ (When you are greeted with a greeting, greet in return with what is better than it, or return it equally.)(4:86) So the Friend of Allah chose a better reply in return for their greeting, implementing Allah's command: Reciprocating the greeting with the term Salamun is stronger than the greeting using the term Salaman. The three angels; Jibril, Mika'il and Israfil came to Ibrahim in the image of handsome young wonderfully graceful men. This is why Ibrahim said, قَوْمٌ مُنْكَرُونَ (You are a people unknown to me.) Allah the Exalted said, فَرَاغَ إِلَىٰ أَهْلِهِ (Then he turned to his household,) Ibrahim discretely went inside in haste, فَجَاءَ بِعِجْلٍ سَمِينٍ (and brought out a roasted calf.) from the best of his menu, And in another Ayah فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ (And he hastened to entertain them with a roasted calf.)(11:69) means roasted on hot coals فَقَرَّبَهُ إِلَيْهِمْ (And placed it before them), brought it close to them, قَالَ أَلَا تَأْكُلُونَ (Saying, "Will you not eat?") Ibrahim said this polite and kind statement to his guests, and surely, this Ayah indicates proper manners for honoring guests. For he brought the food to his guests quickly, while they were unaware that it was being prepared for them. He did not first mention this favor to them by saying, "We will make food for you." Rather, he discretely had it prepared and placed before them. He prepared the best kind of food he had, a young, fat roasted calf. He did not place the food far from them and invite them to come close to it to eat. Rather, he placed it close to them and refrained from ordering them to eat. Instead he invited them using a kind and subtle invitation, أَلَا تَأْكُلُونَ (Will you not eat?) This statement is similar to one of us saying to a guest, "Would you be kind and generous to do such and such?" Allah the Exalted said, فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ (Then he conceived fear of them.) this Ayah is explained by Allah's statement, فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ - وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ (But when he saw their hands went not towards it, he mistrusted them, and felt a sense of fear of them. They said: "Fear not, we have been sent against the people of Lut." And his wife was standing (there), and she laughed.)(11:70-71), meaning, she was glad that the people of Lut would be destroyed on account of their rebellion and transgression against Allah, the Exalted. This is when the angels delivered the good news to her of a son, Ishaq, and Ya'qub after Ishaq, قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ - قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ (She said: "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man? Verily, this is a strange thing!" They said, "Do you wonder at the decree of Allah? The mercy of Allah and His blessings be on you, O family of the house. Surely, He (Allah) is All-Praiseworthy, All-Glorious.")(11:72-73) Allah said here; وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (And they gave him glad tidings of a son having knowledge.) This news was as good to Ibrahim as it was to his wife, for this son would be theirs, and therefore, they both were getting some good news. Allah the Exalted said, فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ (Then his wife came forward with a loud voice), She screamed loudly, according to Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, Ath-Thawri and As-Suddi. She said when she shouted, يَا وَيْلَتَىٰ (Ah! Woe to me!)(25:28), then, فَصَكَّتْ وَجْهَهَا (she smote her face,) meaning, she struck herself upon her forehead, according to Mujahid and Ibn Sabit. Ibn 'Abbas said that she smacked her face just as women do when confronted with an amazing thing, وَقَالَتْ عَجُوزٌ عَقِيمٌ (and said: "A barren old woman!") meaning, "How can I give birth while I am an old woman? And even when I was young I was barren and could not have children," قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ (They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower"), 'He is the All-Knower of the honor that you are worthy of and He is the most Wise in His statements and decisions.'

Has the story reached you, of the honored guests of Ibrahim (24)When they came in to him and said: "Salaman!" He answered: "Salamun" and said: "You are a people unknown to me. (25)Then he turned to his household, and brought out a roasted calf (26)And placed it before them (saying): "Will you not eat? (27)Then he conceived fear of them (when they ate not). They said: "Fear not." And they gave him glad tidings of a son having knowledge (28)Then his wife came forward with a loud voice; she smote her face, and said: "A barren old woman! (29)They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower. (30) The Guests of the Prophet Ibrahim We mentioned this story before in Surah Hud and Al-Hijr. Allah said, هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ (Has the story reached you, of the honored guests of Ibrahim), whom Ibrahim honored and who, فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ (they said: "Salaman!" He answered: "Salamun.") وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ (When you are greeted with a greeting, greet in return with what is better than it, or return it equally.)(4:86) So the Friend of Allah chose a better reply in return for their greeting, implementing Allah's command: Reciprocating the greeting with the term Salamun is stronger than the greeting using the term Salaman. The three angels; Jibril, Mika'il and Israfil came to Ibrahim in the image of handsome young wonderfully graceful men. This is why Ibrahim said, قَوْمٌ مُنْكَرُونَ (You are a people unknown to me.) Allah the Exalted said, فَرَاغَ إِلَىٰ أَهْلِهِ (Then he turned to his household,) Ibrahim discretely went inside in haste, فَجَاءَ بِعِجْلٍ سَمِينٍ (and brought out a roasted calf.) from the best of his menu, And in another Ayah فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ (And he hastened to entertain them with a roasted calf.)(11:69) means roasted on hot coals فَقَرَّبَهُ إِلَيْهِمْ (And placed it before them), brought it close to them, قَالَ أَلَا تَأْكُلُونَ (Saying, "Will you not eat?") Ibrahim said this polite and kind statement to his guests, and surely, this Ayah indicates proper manners for honoring guests. For he brought the food to his guests quickly, while they were unaware that it was being prepared for them. He did not first mention this favor to them by saying, "We will make food for you." Rather, he discretely had it prepared and placed before them. He prepared the best kind of food he had, a young, fat roasted calf. He did not place the food far from them and invite them to come close to it to eat. Rather, he placed it close to them and refrained from ordering them to eat. Instead he invited them using a kind and subtle invitation, أَلَا تَأْكُلُونَ (Will you not eat?) This statement is similar to one of us saying to a guest, "Would you be kind and generous to do such and such?" Allah the Exalted said, فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ (Then he conceived fear of them.) this Ayah is explained by Allah's statement, فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ - وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ (But when he saw their hands went not towards it, he mistrusted them, and felt a sense of fear of them. They said: "Fear not, we have been sent against the people of Lut." And his wife was standing (there), and she laughed.)(11:70-71), meaning, she was glad that the people of Lut would be destroyed on account of their rebellion and transgression against Allah, the Exalted. This is when the angels delivered the good news to her of a son, Ishaq, and Ya'qub after Ishaq, قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ - قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ (She said: "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man? Verily, this is a strange thing!" They said, "Do you wonder at the decree of Allah? The mercy of Allah and His blessings be on you, O family of the house. Surely, He (Allah) is All-Praiseworthy, All-Glorious.")(11:72-73) Allah said here; وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (And they gave him glad tidings of a son having knowledge.) This news was as good to Ibrahim as it was to his wife, for this son would be theirs, and therefore, they both were getting some good news. Allah the Exalted said, فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ (Then his wife came forward with a loud voice), She screamed loudly, according to Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, Ath-Thawri and As-Suddi. She said when she shouted, يَا وَيْلَتَىٰ (Ah! Woe to me!)(25:28), then, فَصَكَّتْ وَجْهَهَا (she smote her face,) meaning, she struck herself upon her forehead, according to Mujahid and Ibn Sabit. Ibn 'Abbas said that she smacked her face just as women do when confronted with an amazing thing, وَقَالَتْ عَجُوزٌ عَقِيمٌ (and said: "A barren old woman!") meaning, "How can I give birth while I am an old woman? And even when I was young I was barren and could not have children," قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ (They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower"), 'He is the All-Knower of the honor that you are worthy of and He is the most Wise in His statements and decisions.'

Has the story reached you, of the honored guests of Ibrahim (24)When they came in to him and said: "Salaman!" He answered: "Salamun" and said: "You are a people unknown to me. (25)Then he turned to his household, and brought out a roasted calf (26)And placed it before them (saying): "Will you not eat? (27)Then he conceived fear of them (when they ate not). They said: "Fear not." And they gave him glad tidings of a son having knowledge (28)Then his wife came forward with a loud voice; she smote her face, and said: "A barren old woman! (29)They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower. (30) The Guests of the Prophet Ibrahim We mentioned this story before in Surah Hud and Al-Hijr. Allah said, هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ (Has the story reached you, of the honored guests of Ibrahim), whom Ibrahim honored and who, فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ (they said: "Salaman!" He answered: "Salamun.") وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ (When you are greeted with a greeting, greet in return with what is better than it, or return it equally.)(4:86) So the Friend of Allah chose a better reply in return for their greeting, implementing Allah's command: Reciprocating the greeting with the term Salamun is stronger than the greeting using the term Salaman. The three angels; Jibril, Mika'il and Israfil came to Ibrahim in the image of handsome young wonderfully graceful men. This is why Ibrahim said, قَوْمٌ مُنْكَرُونَ (You are a people unknown to me.) Allah the Exalted said, فَرَاغَ إِلَىٰ أَهْلِهِ (Then he turned to his household,) Ibrahim discretely went inside in haste, فَجَاءَ بِعِجْلٍ سَمِينٍ (and brought out a roasted calf.) from the best of his menu, And in another Ayah فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ (And he hastened to entertain them with a roasted calf.)(11:69) means roasted on hot coals فَقَرَّبَهُ إِلَيْهِمْ (And placed it before them), brought it close to them, قَالَ أَلَا تَأْكُلُونَ (Saying, "Will you not eat?") Ibrahim said this polite and kind statement to his guests, and surely, this Ayah indicates proper manners for honoring guests. For he brought the food to his guests quickly, while they were unaware that it was being prepared for them. He did not first mention this favor to them by saying, "We will make food for you." Rather, he discretely had it prepared and placed before them. He prepared the best kind of food he had, a young, fat roasted calf. He did not place the food far from them and invite them to come close to it to eat. Rather, he placed it close to them and refrained from ordering them to eat. Instead he invited them using a kind and subtle invitation, أَلَا تَأْكُلُونَ (Will you not eat?) This statement is similar to one of us saying to a guest, "Would you be kind and generous to do such and such?" Allah the Exalted said, فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ (Then he conceived fear of them.) this Ayah is explained by Allah's statement, فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ - وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ (But when he saw their hands went not towards it, he mistrusted them, and felt a sense of fear of them. They said: "Fear not, we have been sent against the people of Lut." And his wife was standing (there), and she laughed.)(11:70-71), meaning, she was glad that the people of Lut would be destroyed on account of their rebellion and transgression against Allah, the Exalted. This is when the angels delivered the good news to her of a son, Ishaq, and Ya'qub after Ishaq, قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ - قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ (She said: "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man? Verily, this is a strange thing!" They said, "Do you wonder at the decree of Allah? The mercy of Allah and His blessings be on you, O family of the house. Surely, He (Allah) is All-Praiseworthy, All-Glorious.")(11:72-73) Allah said here; وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (And they gave him glad tidings of a son having knowledge.) This news was as good to Ibrahim as it was to his wife, for this son would be theirs, and therefore, they both were getting some good news. Allah the Exalted said, فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ (Then his wife came forward with a loud voice), She screamed loudly, according to Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, Ath-Thawri and As-Suddi. She said when she shouted, يَا وَيْلَتَىٰ (Ah! Woe to me!)(25:28), then, فَصَكَّتْ وَجْهَهَا (she smote her face,) meaning, she struck herself upon her forehead, according to Mujahid and Ibn Sabit. Ibn 'Abbas said that she smacked her face just as women do when confronted with an amazing thing, وَقَالَتْ عَجُوزٌ عَقِيمٌ (and said: "A barren old woman!") meaning, "How can I give birth while I am an old woman? And even when I was young I was barren and could not have children," قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ (They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower"), 'He is the All-Knower of the honor that you are worthy of and He is the most Wise in His statements and decisions.'

(Ibrahim) said: "Then for what purpose you have come, O messengers? (31)They said: "We have been sent to a people who are criminals. (32)"To send down upon them stones of clay. (33)"Marked by your Lord for transgressors. (34)So We brought out from therein the believers (35)But We found not there any household of the Muslims except one (36)And We have left there a sign for those who fear the painful torment (37) The Angels were sent to destroy the People of the Prophet Lut Allah the Exalted said about Ibrahim, peace be upon him, فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ لُوطٍ - إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ - يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا ۖ إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ (Then when the fear had gone away from (Ibrahim), and the glad tidings had reached him, he began to plead with Us for the people of Lut. Verily, Ibrahim was, without doubt forbearing, used to invoke Allah with humility, and was repentant. "O Ibrahim! Forsake this. Indeed, the commandment of your Lord has gone forth. Verily, there will come a torment for them which cannot be turned back.")(11:74-76) Allah said here, قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ ((Ibrahim) said: "Then for what purpose you have come, O messengers?") meaning, 'what is the mission that you were sent with,' قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ (They said: "We have been sent to a people who are criminals.") in reference to the people of Lut, لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ - مُسَوَّمَةً (To send down upon them stones of baked clay, marked), or written, عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ (by your Lord for transgressors.) recorded with Allah to their names; each stone has the name of its companion. Allah said in Surat Al-'Ankabut, قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily save him and his family except his wife: she will be of those who remain behind.")(29:32), and said here, فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ (So We brought out from therein the believers.) they are: Lut and his family, except his wife, فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ (But We found not there any household of the Muslims except one.) Allah the Exalted said, وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (And We have left there a sign for those who fear the painful torment.) meaning, 'We left a proof of the punishment, torment and stones made of Sijjil (baked clay) that We sent on them; We made their dwelling place a putrid, evil, dead sea. This should provide a lesson for the believers,' لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (for those who fear the painful torment.)

(Ibrahim) said: "Then for what purpose you have come, O messengers? (31)They said: "We have been sent to a people who are criminals. (32)"To send down upon them stones of clay. (33)"Marked by your Lord for transgressors. (34)So We brought out from therein the believers (35)But We found not there any household of the Muslims except one (36)And We have left there a sign for those who fear the painful torment (37) The Angels were sent to destroy the People of the Prophet Lut Allah the Exalted said about Ibrahim, peace be upon him, فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ لُوطٍ - إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ - يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا ۖ إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ (Then when the fear had gone away from (Ibrahim), and the glad tidings had reached him, he began to plead with Us for the people of Lut. Verily, Ibrahim was, without doubt forbearing, used to invoke Allah with humility, and was repentant. "O Ibrahim! Forsake this. Indeed, the commandment of your Lord has gone forth. Verily, there will come a torment for them which cannot be turned back.")(11:74-76) Allah said here, قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ ((Ibrahim) said: "Then for what purpose you have come, O messengers?") meaning, 'what is the mission that you were sent with,' قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ (They said: "We have been sent to a people who are criminals.") in reference to the people of Lut, لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ - مُسَوَّمَةً (To send down upon them stones of baked clay, marked), or written, عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ (by your Lord for transgressors.) recorded with Allah to their names; each stone has the name of its companion. Allah said in Surat Al-'Ankabut, قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily save him and his family except his wife: she will be of those who remain behind.")(29:32), and said here, فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ (So We brought out from therein the believers.) they are: Lut and his family, except his wife, فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ (But We found not there any household of the Muslims except one.) Allah the Exalted said, وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (And We have left there a sign for those who fear the painful torment.) meaning, 'We left a proof of the punishment, torment and stones made of Sijjil (baked clay) that We sent on them; We made their dwelling place a putrid, evil, dead sea. This should provide a lesson for the believers,' لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (for those who fear the painful torment.)

(Ibrahim) said: "Then for what purpose you have come, O messengers? (31)They said: "We have been sent to a people who are criminals. (32)"To send down upon them stones of clay. (33)"Marked by your Lord for transgressors. (34)So We brought out from therein the believers (35)But We found not there any household of the Muslims except one (36)And We have left there a sign for those who fear the painful torment (37) The Angels were sent to destroy the People of the Prophet Lut Allah the Exalted said about Ibrahim, peace be upon him, فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ لُوطٍ - إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ - يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا ۖ إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ (Then when the fear had gone away from (Ibrahim), and the glad tidings had reached him, he began to plead with Us for the people of Lut. Verily, Ibrahim was, without doubt forbearing, used to invoke Allah with humility, and was repentant. "O Ibrahim! Forsake this. Indeed, the commandment of your Lord has gone forth. Verily, there will come a torment for them which cannot be turned back.")(11:74-76) Allah said here, قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ ((Ibrahim) said: "Then for what purpose you have come, O messengers?") meaning, 'what is the mission that you were sent with,' قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ (They said: "We have been sent to a people who are criminals.") in reference to the people of Lut, لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ - مُسَوَّمَةً (To send down upon them stones of baked clay, marked), or written, عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ (by your Lord for transgressors.) recorded with Allah to their names; each stone has the name of its companion. Allah said in Surat Al-'Ankabut, قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily save him and his family except his wife: she will be of those who remain behind.")(29:32), and said here, فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ (So We brought out from therein the believers.) they are: Lut and his family, except his wife, فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ (But We found not there any household of the Muslims except one.) Allah the Exalted said, وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (And We have left there a sign for those who fear the painful torment.) meaning, 'We left a proof of the punishment, torment and stones made of Sijjil (baked clay) that We sent on them; We made their dwelling place a putrid, evil, dead sea. This should provide a lesson for the believers,' لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (for those who fear the painful torment.)

(Ibrahim) said: "Then for what purpose you have come, O messengers? (31)They said: "We have been sent to a people who are criminals. (32)"To send down upon them stones of clay. (33)"Marked by your Lord for transgressors. (34)So We brought out from therein the believers (35)But We found not there any household of the Muslims except one (36)And We have left there a sign for those who fear the painful torment (37) The Angels were sent to destroy the People of the Prophet Lut Allah the Exalted said about Ibrahim, peace be upon him, فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ لُوطٍ - إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ - يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا ۖ إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ (Then when the fear had gone away from (Ibrahim), and the glad tidings had reached him, he began to plead with Us for the people of Lut. Verily, Ibrahim was, without doubt forbearing, used to invoke Allah with humility, and was repentant. "O Ibrahim! Forsake this. Indeed, the commandment of your Lord has gone forth. Verily, there will come a torment for them which cannot be turned back.")(11:74-76) Allah said here, قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ ((Ibrahim) said: "Then for what purpose you have come, O messengers?") meaning, 'what is the mission that you were sent with,' قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ (They said: "We have been sent to a people who are criminals.") in reference to the people of Lut, لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ - مُسَوَّمَةً (To send down upon them stones of baked clay, marked), or written, عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ (by your Lord for transgressors.) recorded with Allah to their names; each stone has the name of its companion. Allah said in Surat Al-'Ankabut, قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily save him and his family except his wife: she will be of those who remain behind.")(29:32), and said here, فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ (So We brought out from therein the believers.) they are: Lut and his family, except his wife, فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ (But We found not there any household of the Muslims except one.) Allah the Exalted said, وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (And We have left there a sign for those who fear the painful torment.) meaning, 'We left a proof of the punishment, torment and stones made of Sijjil (baked clay) that We sent on them; We made their dwelling place a putrid, evil, dead sea. This should provide a lesson for the believers,' لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (for those who fear the painful torment.)

(Ibrahim) said: "Then for what purpose you have come, O messengers? (31)They said: "We have been sent to a people who are criminals. (32)"To send down upon them stones of clay. (33)"Marked by your Lord for transgressors. (34)So We brought out from therein the believers (35)But We found not there any household of the Muslims except one (36)And We have left there a sign for those who fear the painful torment (37) The Angels were sent to destroy the People of the Prophet Lut Allah the Exalted said about Ibrahim, peace be upon him, فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ لُوطٍ - إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ - يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا ۖ إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ (Then when the fear had gone away from (Ibrahim), and the glad tidings had reached him, he began to plead with Us for the people of Lut. Verily, Ibrahim was, without doubt forbearing, used to invoke Allah with humility, and was repentant. "O Ibrahim! Forsake this. Indeed, the commandment of your Lord has gone forth. Verily, there will come a torment for them which cannot be turned back.")(11:74-76) Allah said here, قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ ((Ibrahim) said: "Then for what purpose you have come, O messengers?") meaning, 'what is the mission that you were sent with,' قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ (They said: "We have been sent to a people who are criminals.") in reference to the people of Lut, لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ - مُسَوَّمَةً (To send down upon them stones of baked clay, marked), or written, عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ (by your Lord for transgressors.) recorded with Allah to their names; each stone has the name of its companion. Allah said in Surat Al-'Ankabut, قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily save him and his family except his wife: she will be of those who remain behind.")(29:32), and said here, فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ (So We brought out from therein the believers.) they are: Lut and his family, except his wife, فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ (But We found not there any household of the Muslims except one.) Allah the Exalted said, وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (And We have left there a sign for those who fear the painful torment.) meaning, 'We left a proof of the punishment, torment and stones made of Sijjil (baked clay) that We sent on them; We made their dwelling place a putrid, evil, dead sea. This should provide a lesson for the believers,' لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (for those who fear the painful torment.)

(Ibrahim) said: "Then for what purpose you have come, O messengers? (31)They said: "We have been sent to a people who are criminals. (32)"To send down upon them stones of clay. (33)"Marked by your Lord for transgressors. (34)So We brought out from therein the believers (35)But We found not there any household of the Muslims except one (36)And We have left there a sign for those who fear the painful torment (37) The Angels were sent to destroy the People of the Prophet Lut Allah the Exalted said about Ibrahim, peace be upon him, فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ لُوطٍ - إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ - يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا ۖ إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ (Then when the fear had gone away from (Ibrahim), and the glad tidings had reached him, he began to plead with Us for the people of Lut. Verily, Ibrahim was, without doubt forbearing, used to invoke Allah with humility, and was repentant. "O Ibrahim! Forsake this. Indeed, the commandment of your Lord has gone forth. Verily, there will come a torment for them which cannot be turned back.")(11:74-76) Allah said here, قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ ((Ibrahim) said: "Then for what purpose you have come, O messengers?") meaning, 'what is the mission that you were sent with,' قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ (They said: "We have been sent to a people who are criminals.") in reference to the people of Lut, لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ - مُسَوَّمَةً (To send down upon them stones of baked clay, marked), or written, عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ (by your Lord for transgressors.) recorded with Allah to their names; each stone has the name of its companion. Allah said in Surat Al-'Ankabut, قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily save him and his family except his wife: she will be of those who remain behind.")(29:32), and said here, فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ (So We brought out from therein the believers.) they are: Lut and his family, except his wife, فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ (But We found not there any household of the Muslims except one.) Allah the Exalted said, وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (And We have left there a sign for those who fear the painful torment.) meaning, 'We left a proof of the punishment, torment and stones made of Sijjil (baked clay) that We sent on them; We made their dwelling place a putrid, evil, dead sea. This should provide a lesson for the believers,' لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (for those who fear the painful torment.)

(Ibrahim) said: "Then for what purpose you have come, O messengers? (31)They said: "We have been sent to a people who are criminals. (32)"To send down upon them stones of clay. (33)"Marked by your Lord for transgressors. (34)So We brought out from therein the believers (35)But We found not there any household of the Muslims except one (36)And We have left there a sign for those who fear the painful torment (37) The Angels were sent to destroy the People of the Prophet Lut Allah the Exalted said about Ibrahim, peace be upon him, فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ لُوطٍ - إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ - يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا ۖ إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ (Then when the fear had gone away from (Ibrahim), and the glad tidings had reached him, he began to plead with Us for the people of Lut. Verily, Ibrahim was, without doubt forbearing, used to invoke Allah with humility, and was repentant. "O Ibrahim! Forsake this. Indeed, the commandment of your Lord has gone forth. Verily, there will come a torment for them which cannot be turned back.")(11:74-76) Allah said here, قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ ((Ibrahim) said: "Then for what purpose you have come, O messengers?") meaning, 'what is the mission that you were sent with,' قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ (They said: "We have been sent to a people who are criminals.") in reference to the people of Lut, لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ - مُسَوَّمَةً (To send down upon them stones of baked clay, marked), or written, عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ (by your Lord for transgressors.) recorded with Allah to their names; each stone has the name of its companion. Allah said in Surat Al-'Ankabut, قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ((Ibrahim) said: "But there is Lut in it." They said: "We know better who is there. We will verily save him and his family except his wife: she will be of those who remain behind.")(29:32), and said here, فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ (So We brought out from therein the believers.) they are: Lut and his family, except his wife, فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ (But We found not there any household of the Muslims except one.) Allah the Exalted said, وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (And We have left there a sign for those who fear the painful torment.) meaning, 'We left a proof of the punishment, torment and stones made of Sijjil (baked clay) that We sent on them; We made their dwelling place a putrid, evil, dead sea. This should provide a lesson for the believers,' لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (for those who fear the painful torment.)

And in Musa, when We sent him to Fir'awn with a manifest authority (38)But (he) turned away along with his hosts, and said: "A sorcerer or a madman. (39)So We took him and his armies, and dumped them into the sea (Yamm), for he was blameworthy (40)And in 'Ad when We sent against them the barren wind (41)It spared nothing that it reached, but blew it into broken spreads of rotten ruins (42)And in Thamud, when they were told: "Enjoy yourselves for a while! (43)But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking (44)Then they were unable to rise up, nor could they help themselves (45)(So were) the people of Nuh before them. Verily, they were a people who were rebellious (46) Lessons from the Destruction of Fir'awn, 'Ad, Thamud, and the People of Nuh Allah the Exalted said, وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ (And in Musa, when We sent him to Fir'awn with a manifest authority.) meaning, with clear proof and plain evidence, فَتَوَلَّىٰ بِرُكْنِهِ (But he turned away along with his hosts,) meaning, in rebellion and arrogance, Fir'awn turned away from the plain truth that Musa was sent with, ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ (Bending his neck in pride, and leading (others) too (far) astray from the path of Allah.)(22:9), meaning turning away from truth in arrogance, وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ (and said: "A sorcerer, or a madman.") meaning Fir'awn said to Musa, "With regards to the message that you brought me, you are either a magician or a madman." Allah the Exalted replied, فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ (So We took him and his armies, and dumped them), meaning 'We threw them,' فِي الْيَمِّ (into the Yamm), into the sea, وَهُوَ مُلِيمٌ (for he was blameworthy.) meaning, Fir'awn was a denying sinner and a stubborn disbeliever worthy of blame. Allah the Exalted and Most Honored said, وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (And in 'Ad when We sent against them the barren wind) that destroys everything and produces nothing. This was said by Ad-Dahhak, Qatadah and others. Allah's statement, مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ (It spared nothing that it reached,) meaning, everything that the wind could destroy, إِلَّا جَعَلَتْهُ كَالرَّمِيمِ (but blew it into broken spreads of rotten ruins.) meaning, made it just like a rotten and destroyed. Sa'id bin Al-Musayyib and others commented on: إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (when We sent against them the barren wind),"Southerly winds." However, there is a Hadith in the Sahih from Shu'bah bin Al-Hakam, from Mujahid, from Ibn 'Abbas, who said that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I have been made victorious with the Saba (easterly wind), and the people of 'Ad were destroyed with the Dabur (westerly wind).) Allah's saying, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ (And in Thamud, when they were told: "Enjoy yourselves for a while!") is just as He said in another Ayah, وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ (And as for Thamud, We guided them to the path of truth, but they preferred blindness to guidance; so the Sa'iqah of disgracing torment seized them.)(41:17) Allah said here, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ - فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ (And in Thamud, when they were told: "Enjoy yourselves for a while!" But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking.) Thamud were given a respite for three days, during which they await the torment. In the early morning of the fourth day, the torment overtook them, فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ (Then they were unable to rise up,) they were unable to escape and run away from it, وَمَا كَانُوا مُنْتَصِرِينَ (nor could they help themselves.) nor could they save themselves from the torment that befell them. Allah the Exalted and Most Honored said, وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ ((So were) the people of Nuh before them.) meaning, 'We destroyed the people of Nuh before these people (Fir'awn, 'Ad and Thamud).' إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (Verily, they were a people who were revellious.) We mentioned these stories in details before in the Tafsir of several other Surahs.

And in Musa, when We sent him to Fir'awn with a manifest authority (38)But (he) turned away along with his hosts, and said: "A sorcerer or a madman. (39)So We took him and his armies, and dumped them into the sea (Yamm), for he was blameworthy (40)And in 'Ad when We sent against them the barren wind (41)It spared nothing that it reached, but blew it into broken spreads of rotten ruins (42)And in Thamud, when they were told: "Enjoy yourselves for a while! (43)But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking (44)Then they were unable to rise up, nor could they help themselves (45)(So were) the people of Nuh before them. Verily, they were a people who were rebellious (46) Lessons from the Destruction of Fir'awn, 'Ad, Thamud, and the People of Nuh Allah the Exalted said, وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ (And in Musa, when We sent him to Fir'awn with a manifest authority.) meaning, with clear proof and plain evidence, فَتَوَلَّىٰ بِرُكْنِهِ (But he turned away along with his hosts,) meaning, in rebellion and arrogance, Fir'awn turned away from the plain truth that Musa was sent with, ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ (Bending his neck in pride, and leading (others) too (far) astray from the path of Allah.)(22:9), meaning turning away from truth in arrogance, وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ (and said: "A sorcerer, or a madman.") meaning Fir'awn said to Musa, "With regards to the message that you brought me, you are either a magician or a madman." Allah the Exalted replied, فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ (So We took him and his armies, and dumped them), meaning 'We threw them,' فِي الْيَمِّ (into the Yamm), into the sea, وَهُوَ مُلِيمٌ (for he was blameworthy.) meaning, Fir'awn was a denying sinner and a stubborn disbeliever worthy of blame. Allah the Exalted and Most Honored said, وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (And in 'Ad when We sent against them the barren wind) that destroys everything and produces nothing. This was said by Ad-Dahhak, Qatadah and others. Allah's statement, مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ (It spared nothing that it reached,) meaning, everything that the wind could destroy, إِلَّا جَعَلَتْهُ كَالرَّمِيمِ (but blew it into broken spreads of rotten ruins.) meaning, made it just like a rotten and destroyed. Sa'id bin Al-Musayyib and others commented on: إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (when We sent against them the barren wind),"Southerly winds." However, there is a Hadith in the Sahih from Shu'bah bin Al-Hakam, from Mujahid, from Ibn 'Abbas, who said that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I have been made victorious with the Saba (easterly wind), and the people of 'Ad were destroyed with the Dabur (westerly wind).) Allah's saying, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ (And in Thamud, when they were told: "Enjoy yourselves for a while!") is just as He said in another Ayah, وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ (And as for Thamud, We guided them to the path of truth, but they preferred blindness to guidance; so the Sa'iqah of disgracing torment seized them.)(41:17) Allah said here, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ - فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ (And in Thamud, when they were told: "Enjoy yourselves for a while!" But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking.) Thamud were given a respite for three days, during which they await the torment. In the early morning of the fourth day, the torment overtook them, فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ (Then they were unable to rise up,) they were unable to escape and run away from it, وَمَا كَانُوا مُنْتَصِرِينَ (nor could they help themselves.) nor could they save themselves from the torment that befell them. Allah the Exalted and Most Honored said, وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ ((So were) the people of Nuh before them.) meaning, 'We destroyed the people of Nuh before these people (Fir'awn, 'Ad and Thamud).' إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (Verily, they were a people who were revellious.) We mentioned these stories in details before in the Tafsir of several other Surahs.

And in Musa, when We sent him to Fir'awn with a manifest authority (38)But (he) turned away along with his hosts, and said: "A sorcerer or a madman. (39)So We took him and his armies, and dumped them into the sea (Yamm), for he was blameworthy (40)And in 'Ad when We sent against them the barren wind (41)It spared nothing that it reached, but blew it into broken spreads of rotten ruins (42)And in Thamud, when they were told: "Enjoy yourselves for a while! (43)But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking (44)Then they were unable to rise up, nor could they help themselves (45)(So were) the people of Nuh before them. Verily, they were a people who were rebellious (46) Lessons from the Destruction of Fir'awn, 'Ad, Thamud, and the People of Nuh Allah the Exalted said, وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ (And in Musa, when We sent him to Fir'awn with a manifest authority.) meaning, with clear proof and plain evidence, فَتَوَلَّىٰ بِرُكْنِهِ (But he turned away along with his hosts,) meaning, in rebellion and arrogance, Fir'awn turned away from the plain truth that Musa was sent with, ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ (Bending his neck in pride, and leading (others) too (far) astray from the path of Allah.)(22:9), meaning turning away from truth in arrogance, وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ (and said: "A sorcerer, or a madman.") meaning Fir'awn said to Musa, "With regards to the message that you brought me, you are either a magician or a madman." Allah the Exalted replied, فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ (So We took him and his armies, and dumped them), meaning 'We threw them,' فِي الْيَمِّ (into the Yamm), into the sea, وَهُوَ مُلِيمٌ (for he was blameworthy.) meaning, Fir'awn was a denying sinner and a stubborn disbeliever worthy of blame. Allah the Exalted and Most Honored said, وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (And in 'Ad when We sent against them the barren wind) that destroys everything and produces nothing. This was said by Ad-Dahhak, Qatadah and others. Allah's statement, مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ (It spared nothing that it reached,) meaning, everything that the wind could destroy, إِلَّا جَعَلَتْهُ كَالرَّمِيمِ (but blew it into broken spreads of rotten ruins.) meaning, made it just like a rotten and destroyed. Sa'id bin Al-Musayyib and others commented on: إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (when We sent against them the barren wind),"Southerly winds." However, there is a Hadith in the Sahih from Shu'bah bin Al-Hakam, from Mujahid, from Ibn 'Abbas, who said that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I have been made victorious with the Saba (easterly wind), and the people of 'Ad were destroyed with the Dabur (westerly wind).) Allah's saying, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ (And in Thamud, when they were told: "Enjoy yourselves for a while!") is just as He said in another Ayah, وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ (And as for Thamud, We guided them to the path of truth, but they preferred blindness to guidance; so the Sa'iqah of disgracing torment seized them.)(41:17) Allah said here, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ - فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ (And in Thamud, when they were told: "Enjoy yourselves for a while!" But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking.) Thamud were given a respite for three days, during which they await the torment. In the early morning of the fourth day, the torment overtook them, فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ (Then they were unable to rise up,) they were unable to escape and run away from it, وَمَا كَانُوا مُنْتَصِرِينَ (nor could they help themselves.) nor could they save themselves from the torment that befell them. Allah the Exalted and Most Honored said, وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ ((So were) the people of Nuh before them.) meaning, 'We destroyed the people of Nuh before these people (Fir'awn, 'Ad and Thamud).' إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (Verily, they were a people who were revellious.) We mentioned these stories in details before in the Tafsir of several other Surahs.

And in Musa, when We sent him to Fir'awn with a manifest authority (38)But (he) turned away along with his hosts, and said: "A sorcerer or a madman. (39)So We took him and his armies, and dumped them into the sea (Yamm), for he was blameworthy (40)And in 'Ad when We sent against them the barren wind (41)It spared nothing that it reached, but blew it into broken spreads of rotten ruins (42)And in Thamud, when they were told: "Enjoy yourselves for a while! (43)But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking (44)Then they were unable to rise up, nor could they help themselves (45)(So were) the people of Nuh before them. Verily, they were a people who were rebellious (46) Lessons from the Destruction of Fir'awn, 'Ad, Thamud, and the People of Nuh Allah the Exalted said, وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ (And in Musa, when We sent him to Fir'awn with a manifest authority.) meaning, with clear proof and plain evidence, فَتَوَلَّىٰ بِرُكْنِهِ (But he turned away along with his hosts,) meaning, in rebellion and arrogance, Fir'awn turned away from the plain truth that Musa was sent with, ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ (Bending his neck in pride, and leading (others) too (far) astray from the path of Allah.)(22:9), meaning turning away from truth in arrogance, وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ (and said: "A sorcerer, or a madman.") meaning Fir'awn said to Musa, "With regards to the message that you brought me, you are either a magician or a madman." Allah the Exalted replied, فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ (So We took him and his armies, and dumped them), meaning 'We threw them,' فِي الْيَمِّ (into the Yamm), into the sea, وَهُوَ مُلِيمٌ (for he was blameworthy.) meaning, Fir'awn was a denying sinner and a stubborn disbeliever worthy of blame. Allah the Exalted and Most Honored said, وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (And in 'Ad when We sent against them the barren wind) that destroys everything and produces nothing. This was said by Ad-Dahhak, Qatadah and others. Allah's statement, مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ (It spared nothing that it reached,) meaning, everything that the wind could destroy, إِلَّا جَعَلَتْهُ كَالرَّمِيمِ (but blew it into broken spreads of rotten ruins.) meaning, made it just like a rotten and destroyed. Sa'id bin Al-Musayyib and others commented on: إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (when We sent against them the barren wind),"Southerly winds." However, there is a Hadith in the Sahih from Shu'bah bin Al-Hakam, from Mujahid, from Ibn 'Abbas, who said that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I have been made victorious with the Saba (easterly wind), and the people of 'Ad were destroyed with the Dabur (westerly wind).) Allah's saying, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ (And in Thamud, when they were told: "Enjoy yourselves for a while!") is just as He said in another Ayah, وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ (And as for Thamud, We guided them to the path of truth, but they preferred blindness to guidance; so the Sa'iqah of disgracing torment seized them.)(41:17) Allah said here, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ - فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ (And in Thamud, when they were told: "Enjoy yourselves for a while!" But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking.) Thamud were given a respite for three days, during which they await the torment. In the early morning of the fourth day, the torment overtook them, فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ (Then they were unable to rise up,) they were unable to escape and run away from it, وَمَا كَانُوا مُنْتَصِرِينَ (nor could they help themselves.) nor could they save themselves from the torment that befell them. Allah the Exalted and Most Honored said, وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ ((So were) the people of Nuh before them.) meaning, 'We destroyed the people of Nuh before these people (Fir'awn, 'Ad and Thamud).' إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (Verily, they were a people who were revellious.) We mentioned these stories in details before in the Tafsir of several other Surahs.

And in Musa, when We sent him to Fir'awn with a manifest authority (38)But (he) turned away along with his hosts, and said: "A sorcerer or a madman. (39)So We took him and his armies, and dumped them into the sea (Yamm), for he was blameworthy (40)And in 'Ad when We sent against them the barren wind (41)It spared nothing that it reached, but blew it into broken spreads of rotten ruins (42)And in Thamud, when they were told: "Enjoy yourselves for a while! (43)But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking (44)Then they were unable to rise up, nor could they help themselves (45)(So were) the people of Nuh before them. Verily, they were a people who were rebellious (46) Lessons from the Destruction of Fir'awn, 'Ad, Thamud, and the People of Nuh Allah the Exalted said, وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ (And in Musa, when We sent him to Fir'awn with a manifest authority.) meaning, with clear proof and plain evidence, فَتَوَلَّىٰ بِرُكْنِهِ (But he turned away along with his hosts,) meaning, in rebellion and arrogance, Fir'awn turned away from the plain truth that Musa was sent with, ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ (Bending his neck in pride, and leading (others) too (far) astray from the path of Allah.)(22:9), meaning turning away from truth in arrogance, وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ (and said: "A sorcerer, or a madman.") meaning Fir'awn said to Musa, "With regards to the message that you brought me, you are either a magician or a madman." Allah the Exalted replied, فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ (So We took him and his armies, and dumped them), meaning 'We threw them,' فِي الْيَمِّ (into the Yamm), into the sea, وَهُوَ مُلِيمٌ (for he was blameworthy.) meaning, Fir'awn was a denying sinner and a stubborn disbeliever worthy of blame. Allah the Exalted and Most Honored said, وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (And in 'Ad when We sent against them the barren wind) that destroys everything and produces nothing. This was said by Ad-Dahhak, Qatadah and others. Allah's statement, مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ (It spared nothing that it reached,) meaning, everything that the wind could destroy, إِلَّا جَعَلَتْهُ كَالرَّمِيمِ (but blew it into broken spreads of rotten ruins.) meaning, made it just like a rotten and destroyed. Sa'id bin Al-Musayyib and others commented on: إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (when We sent against them the barren wind),"Southerly winds." However, there is a Hadith in the Sahih from Shu'bah bin Al-Hakam, from Mujahid, from Ibn 'Abbas, who said that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I have been made victorious with the Saba (easterly wind), and the people of 'Ad were destroyed with the Dabur (westerly wind).) Allah's saying, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ (And in Thamud, when they were told: "Enjoy yourselves for a while!") is just as He said in another Ayah, وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ (And as for Thamud, We guided them to the path of truth, but they preferred blindness to guidance; so the Sa'iqah of disgracing torment seized them.)(41:17) Allah said here, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ - فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ (And in Thamud, when they were told: "Enjoy yourselves for a while!" But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking.) Thamud were given a respite for three days, during which they await the torment. In the early morning of the fourth day, the torment overtook them, فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ (Then they were unable to rise up,) they were unable to escape and run away from it, وَمَا كَانُوا مُنْتَصِرِينَ (nor could they help themselves.) nor could they save themselves from the torment that befell them. Allah the Exalted and Most Honored said, وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ ((So were) the people of Nuh before them.) meaning, 'We destroyed the people of Nuh before these people (Fir'awn, 'Ad and Thamud).' إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (Verily, they were a people who were revellious.) We mentioned these stories in details before in the Tafsir of several other Surahs.

And in Musa, when We sent him to Fir'awn with a manifest authority (38)But (he) turned away along with his hosts, and said: "A sorcerer or a madman. (39)So We took him and his armies, and dumped them into the sea (Yamm), for he was blameworthy (40)And in 'Ad when We sent against them the barren wind (41)It spared nothing that it reached, but blew it into broken spreads of rotten ruins (42)And in Thamud, when they were told: "Enjoy yourselves for a while! (43)But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking (44)Then they were unable to rise up, nor could they help themselves (45)(So were) the people of Nuh before them. Verily, they were a people who were rebellious (46) Lessons from the Destruction of Fir'awn, 'Ad, Thamud, and the People of Nuh Allah the Exalted said, وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ (And in Musa, when We sent him to Fir'awn with a manifest authority.) meaning, with clear proof and plain evidence, فَتَوَلَّىٰ بِرُكْنِهِ (But he turned away along with his hosts,) meaning, in rebellion and arrogance, Fir'awn turned away from the plain truth that Musa was sent with, ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ (Bending his neck in pride, and leading (others) too (far) astray from the path of Allah.)(22:9), meaning turning away from truth in arrogance, وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ (and said: "A sorcerer, or a madman.") meaning Fir'awn said to Musa, "With regards to the message that you brought me, you are either a magician or a madman." Allah the Exalted replied, فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ (So We took him and his armies, and dumped them), meaning 'We threw them,' فِي الْيَمِّ (into the Yamm), into the sea, وَهُوَ مُلِيمٌ (for he was blameworthy.) meaning, Fir'awn was a denying sinner and a stubborn disbeliever worthy of blame. Allah the Exalted and Most Honored said, وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (And in 'Ad when We sent against them the barren wind) that destroys everything and produces nothing. This was said by Ad-Dahhak, Qatadah and others. Allah's statement, مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ (It spared nothing that it reached,) meaning, everything that the wind could destroy, إِلَّا جَعَلَتْهُ كَالرَّمِيمِ (but blew it into broken spreads of rotten ruins.) meaning, made it just like a rotten and destroyed. Sa'id bin Al-Musayyib and others commented on: إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (when We sent against them the barren wind),"Southerly winds." However, there is a Hadith in the Sahih from Shu'bah bin Al-Hakam, from Mujahid, from Ibn 'Abbas, who said that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I have been made victorious with the Saba (easterly wind), and the people of 'Ad were destroyed with the Dabur (westerly wind).) Allah's saying, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ (And in Thamud, when they were told: "Enjoy yourselves for a while!") is just as He said in another Ayah, وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ (And as for Thamud, We guided them to the path of truth, but they preferred blindness to guidance; so the Sa'iqah of disgracing torment seized them.)(41:17) Allah said here, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ - فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ (And in Thamud, when they were told: "Enjoy yourselves for a while!" But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking.) Thamud were given a respite for three days, during which they await the torment. In the early morning of the fourth day, the torment overtook them, فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ (Then they were unable to rise up,) they were unable to escape and run away from it, وَمَا كَانُوا مُنْتَصِرِينَ (nor could they help themselves.) nor could they save themselves from the torment that befell them. Allah the Exalted and Most Honored said, وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ ((So were) the people of Nuh before them.) meaning, 'We destroyed the people of Nuh before these people (Fir'awn, 'Ad and Thamud).' إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (Verily, they were a people who were revellious.) We mentioned these stories in details before in the Tafsir of several other Surahs.

And in Musa, when We sent him to Fir'awn with a manifest authority (38)But (he) turned away along with his hosts, and said: "A sorcerer or a madman. (39)So We took him and his armies, and dumped them into the sea (Yamm), for he was blameworthy (40)And in 'Ad when We sent against them the barren wind (41)It spared nothing that it reached, but blew it into broken spreads of rotten ruins (42)And in Thamud, when they were told: "Enjoy yourselves for a while! (43)But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking (44)Then they were unable to rise up, nor could they help themselves (45)(So were) the people of Nuh before them. Verily, they were a people who were rebellious (46) Lessons from the Destruction of Fir'awn, 'Ad, Thamud, and the People of Nuh Allah the Exalted said, وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ (And in Musa, when We sent him to Fir'awn with a manifest authority.) meaning, with clear proof and plain evidence, فَتَوَلَّىٰ بِرُكْنِهِ (But he turned away along with his hosts,) meaning, in rebellion and arrogance, Fir'awn turned away from the plain truth that Musa was sent with, ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ (Bending his neck in pride, and leading (others) too (far) astray from the path of Allah.)(22:9), meaning turning away from truth in arrogance, وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ (and said: "A sorcerer, or a madman.") meaning Fir'awn said to Musa, "With regards to the message that you brought me, you are either a magician or a madman." Allah the Exalted replied, فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ (So We took him and his armies, and dumped them), meaning 'We threw them,' فِي الْيَمِّ (into the Yamm), into the sea, وَهُوَ مُلِيمٌ (for he was blameworthy.) meaning, Fir'awn was a denying sinner and a stubborn disbeliever worthy of blame. Allah the Exalted and Most Honored said, وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (And in 'Ad when We sent against them the barren wind) that destroys everything and produces nothing. This was said by Ad-Dahhak, Qatadah and others. Allah's statement, مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ (It spared nothing that it reached,) meaning, everything that the wind could destroy, إِلَّا جَعَلَتْهُ كَالرَّمِيمِ (but blew it into broken spreads of rotten ruins.) meaning, made it just like a rotten and destroyed. Sa'id bin Al-Musayyib and others commented on: إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (when We sent against them the barren wind),"Southerly winds." However, there is a Hadith in the Sahih from Shu'bah bin Al-Hakam, from Mujahid, from Ibn 'Abbas, who said that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I have been made victorious with the Saba (easterly wind), and the people of 'Ad were destroyed with the Dabur (westerly wind).) Allah's saying, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ (And in Thamud, when they were told: "Enjoy yourselves for a while!") is just as He said in another Ayah, وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ (And as for Thamud, We guided them to the path of truth, but they preferred blindness to guidance; so the Sa'iqah of disgracing torment seized them.)(41:17) Allah said here, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ - فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ (And in Thamud, when they were told: "Enjoy yourselves for a while!" But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking.) Thamud were given a respite for three days, during which they await the torment. In the early morning of the fourth day, the torment overtook them, فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ (Then they were unable to rise up,) they were unable to escape and run away from it, وَمَا كَانُوا مُنْتَصِرِينَ (nor could they help themselves.) nor could they save themselves from the torment that befell them. Allah the Exalted and Most Honored said, وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ ((So were) the people of Nuh before them.) meaning, 'We destroyed the people of Nuh before these people (Fir'awn, 'Ad and Thamud).' إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (Verily, they were a people who were revellious.) We mentioned these stories in details before in the Tafsir of several other Surahs.

And in Musa, when We sent him to Fir'awn with a manifest authority (38)But (he) turned away along with his hosts, and said: "A sorcerer or a madman. (39)So We took him and his armies, and dumped them into the sea (Yamm), for he was blameworthy (40)And in 'Ad when We sent against them the barren wind (41)It spared nothing that it reached, but blew it into broken spreads of rotten ruins (42)And in Thamud, when they were told: "Enjoy yourselves for a while! (43)But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking (44)Then they were unable to rise up, nor could they help themselves (45)(So were) the people of Nuh before them. Verily, they were a people who were rebellious (46) Lessons from the Destruction of Fir'awn, 'Ad, Thamud, and the People of Nuh Allah the Exalted said, وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ (And in Musa, when We sent him to Fir'awn with a manifest authority.) meaning, with clear proof and plain evidence, فَتَوَلَّىٰ بِرُكْنِهِ (But he turned away along with his hosts,) meaning, in rebellion and arrogance, Fir'awn turned away from the plain truth that Musa was sent with, ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ (Bending his neck in pride, and leading (others) too (far) astray from the path of Allah.)(22:9), meaning turning away from truth in arrogance, وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ (and said: "A sorcerer, or a madman.") meaning Fir'awn said to Musa, "With regards to the message that you brought me, you are either a magician or a madman." Allah the Exalted replied, فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ (So We took him and his armies, and dumped them), meaning 'We threw them,' فِي الْيَمِّ (into the Yamm), into the sea, وَهُوَ مُلِيمٌ (for he was blameworthy.) meaning, Fir'awn was a denying sinner and a stubborn disbeliever worthy of blame. Allah the Exalted and Most Honored said, وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (And in 'Ad when We sent against them the barren wind) that destroys everything and produces nothing. This was said by Ad-Dahhak, Qatadah and others. Allah's statement, مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ (It spared nothing that it reached,) meaning, everything that the wind could destroy, إِلَّا جَعَلَتْهُ كَالرَّمِيمِ (but blew it into broken spreads of rotten ruins.) meaning, made it just like a rotten and destroyed. Sa'id bin Al-Musayyib and others commented on: إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (when We sent against them the barren wind),"Southerly winds." However, there is a Hadith in the Sahih from Shu'bah bin Al-Hakam, from Mujahid, from Ibn 'Abbas, who said that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I have been made victorious with the Saba (easterly wind), and the people of 'Ad were destroyed with the Dabur (westerly wind).) Allah's saying, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ (And in Thamud, when they were told: "Enjoy yourselves for a while!") is just as He said in another Ayah, وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ (And as for Thamud, We guided them to the path of truth, but they preferred blindness to guidance; so the Sa'iqah of disgracing torment seized them.)(41:17) Allah said here, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ - فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ (And in Thamud, when they were told: "Enjoy yourselves for a while!" But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking.) Thamud were given a respite for three days, during which they await the torment. In the early morning of the fourth day, the torment overtook them, فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ (Then they were unable to rise up,) they were unable to escape and run away from it, وَمَا كَانُوا مُنْتَصِرِينَ (nor could they help themselves.) nor could they save themselves from the torment that befell them. Allah the Exalted and Most Honored said, وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ ((So were) the people of Nuh before them.) meaning, 'We destroyed the people of Nuh before these people (Fir'awn, 'Ad and Thamud).' إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (Verily, they were a people who were revellious.) We mentioned these stories in details before in the Tafsir of several other Surahs.

And in Musa, when We sent him to Fir'awn with a manifest authority (38)But (he) turned away along with his hosts, and said: "A sorcerer or a madman. (39)So We took him and his armies, and dumped them into the sea (Yamm), for he was blameworthy (40)And in 'Ad when We sent against them the barren wind (41)It spared nothing that it reached, but blew it into broken spreads of rotten ruins (42)And in Thamud, when they were told: "Enjoy yourselves for a while! (43)But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking (44)Then they were unable to rise up, nor could they help themselves (45)(So were) the people of Nuh before them. Verily, they were a people who were rebellious (46) Lessons from the Destruction of Fir'awn, 'Ad, Thamud, and the People of Nuh Allah the Exalted said, وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ (And in Musa, when We sent him to Fir'awn with a manifest authority.) meaning, with clear proof and plain evidence, فَتَوَلَّىٰ بِرُكْنِهِ (But he turned away along with his hosts,) meaning, in rebellion and arrogance, Fir'awn turned away from the plain truth that Musa was sent with, ثَانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ ۖ (Bending his neck in pride, and leading (others) too (far) astray from the path of Allah.)(22:9), meaning turning away from truth in arrogance, وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ (and said: "A sorcerer, or a madman.") meaning Fir'awn said to Musa, "With regards to the message that you brought me, you are either a magician or a madman." Allah the Exalted replied, فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ (So We took him and his armies, and dumped them), meaning 'We threw them,' فِي الْيَمِّ (into the Yamm), into the sea, وَهُوَ مُلِيمٌ (for he was blameworthy.) meaning, Fir'awn was a denying sinner and a stubborn disbeliever worthy of blame. Allah the Exalted and Most Honored said, وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (And in 'Ad when We sent against them the barren wind) that destroys everything and produces nothing. This was said by Ad-Dahhak, Qatadah and others. Allah's statement, مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ (It spared nothing that it reached,) meaning, everything that the wind could destroy, إِلَّا جَعَلَتْهُ كَالرَّمِيمِ (but blew it into broken spreads of rotten ruins.) meaning, made it just like a rotten and destroyed. Sa'id bin Al-Musayyib and others commented on: إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (when We sent against them the barren wind),"Southerly winds." However, there is a Hadith in the Sahih from Shu'bah bin Al-Hakam, from Mujahid, from Ibn 'Abbas, who said that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I have been made victorious with the Saba (easterly wind), and the people of 'Ad were destroyed with the Dabur (westerly wind).) Allah's saying, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ (And in Thamud, when they were told: "Enjoy yourselves for a while!") is just as He said in another Ayah, وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ (And as for Thamud, We guided them to the path of truth, but they preferred blindness to guidance; so the Sa'iqah of disgracing torment seized them.)(41:17) Allah said here, وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ - فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ (And in Thamud, when they were told: "Enjoy yourselves for a while!" But they insolently defied the command of their Lord, so the Sa'iqah overtook them while they were looking.) Thamud were given a respite for three days, during which they await the torment. In the early morning of the fourth day, the torment overtook them, فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ (Then they were unable to rise up,) they were unable to escape and run away from it, وَمَا كَانُوا مُنْتَصِرِينَ (nor could they help themselves.) nor could they save themselves from the torment that befell them. Allah the Exalted and Most Honored said, وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ ((So were) the people of Nuh before them.) meaning, 'We destroyed the people of Nuh before these people (Fir'awn, 'Ad and Thamud).' إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (Verily, they were a people who were revellious.) We mentioned these stories in details before in the Tafsir of several other Surahs.

With Hands We constructed the heaven. Verily, We are able to expand the vastness of space thereof (47)And We have made the earth a Firash; how excellent spreader (thereof) are We (48)And of everything We have created pairs, that you may remember (49)So, flee to Allah. Verily, I am a plain warner to you from Him (50)And set not up any other god along with Allah. Verily, I am a plain warner to you from Him (51) Proofs of Allah's Oneness abound in the Creation of the Heavens and the Earth Allah reminds us of the creating of the higher and lower worlds, وَالسَّمَاءَ بَنَيْنَاهَا (We constructed the heaven.) meaning, 'We made it as a high roof, protected from falling,' بِأَيْدٍ (with Hands), meaning, with strength, according to 'Abdullah bin 'Abbas, Mujahid, Qatadah, Ath-Thawri and several others, وَإِنَّا لَمُوسِعُونَ (Verily, We are able to extend the vastness of space thereof.) means, 'We made it vast and We brought its roof higher without pillars to support it, and thus it is hanging independently.' وَالْأَرْضَ فَرَشْنَاهَا (And We have made the earth a Firash), meaning, 'We have made it a resting place for the created,' فَنِعْمَ الْمَاهِدُونَ (how excellent a spreader (thereof) are We!), meaning, 'We spread it for its inhabitants,' وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs,) meaning, all the created are in pairs, the heaven and earth, night and day, sun and moon, land and sea, light and darkness, faith and disbelief, death and life, misery and happiness, Paradise and Fire, in addition to the animals and plants. The statement of Allah the Exalted, لَعَلَّكُمْ تَذَكَّرُونَ (that you may remember.) and know that the Creator, Allah, is One without partners, فَفِرُّوا إِلَى اللَّهِ ۖ (So, flee to Allah.) meaning, seek shelter with Him and trust in Him in all of your affairs, إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ - وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ ۖ (Verily, I am a plain warner to you from Him. And set not up any other god along with Allah.) do not associate any partners with Him, إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ (Verily, I am a plain warner to you from Him.)

With Hands We constructed the heaven. Verily, We are able to expand the vastness of space thereof (47)And We have made the earth a Firash; how excellent spreader (thereof) are We (48)And of everything We have created pairs, that you may remember (49)So, flee to Allah. Verily, I am a plain warner to you from Him (50)And set not up any other god along with Allah. Verily, I am a plain warner to you from Him (51) Proofs of Allah's Oneness abound in the Creation of the Heavens and the Earth Allah reminds us of the creating of the higher and lower worlds, وَالسَّمَاءَ بَنَيْنَاهَا (We constructed the heaven.) meaning, 'We made it as a high roof, protected from falling,' بِأَيْدٍ (with Hands), meaning, with strength, according to 'Abdullah bin 'Abbas, Mujahid, Qatadah, Ath-Thawri and several others, وَإِنَّا لَمُوسِعُونَ (Verily, We are able to extend the vastness of space thereof.) means, 'We made it vast and We brought its roof higher without pillars to support it, and thus it is hanging independently.' وَالْأَرْضَ فَرَشْنَاهَا (And We have made the earth a Firash), meaning, 'We have made it a resting place for the created,' فَنِعْمَ الْمَاهِدُونَ (how excellent a spreader (thereof) are We!), meaning, 'We spread it for its inhabitants,' وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs,) meaning, all the created are in pairs, the heaven and earth, night and day, sun and moon, land and sea, light and darkness, faith and disbelief, death and life, misery and happiness, Paradise and Fire, in addition to the animals and plants. The statement of Allah the Exalted, لَعَلَّكُمْ تَذَكَّرُونَ (that you may remember.) and know that the Creator, Allah, is One without partners, فَفِرُّوا إِلَى اللَّهِ ۖ (So, flee to Allah.) meaning, seek shelter with Him and trust in Him in all of your affairs, إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ - وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ ۖ (Verily, I am a plain warner to you from Him. And set not up any other god along with Allah.) do not associate any partners with Him, إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ (Verily, I am a plain warner to you from Him.)

With Hands We constructed the heaven. Verily, We are able to expand the vastness of space thereof (47)And We have made the earth a Firash; how excellent spreader (thereof) are We (48)And of everything We have created pairs, that you may remember (49)So, flee to Allah. Verily, I am a plain warner to you from Him (50)And set not up any other god along with Allah. Verily, I am a plain warner to you from Him (51) Proofs of Allah's Oneness abound in the Creation of the Heavens and the Earth Allah reminds us of the creating of the higher and lower worlds, وَالسَّمَاءَ بَنَيْنَاهَا (We constructed the heaven.) meaning, 'We made it as a high roof, protected from falling,' بِأَيْدٍ (with Hands), meaning, with strength, according to 'Abdullah bin 'Abbas, Mujahid, Qatadah, Ath-Thawri and several others, وَإِنَّا لَمُوسِعُونَ (Verily, We are able to extend the vastness of space thereof.) means, 'We made it vast and We brought its roof higher without pillars to support it, and thus it is hanging independently.' وَالْأَرْضَ فَرَشْنَاهَا (And We have made the earth a Firash), meaning, 'We have made it a resting place for the created,' فَنِعْمَ الْمَاهِدُونَ (how excellent a spreader (thereof) are We!), meaning, 'We spread it for its inhabitants,' وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs,) meaning, all the created are in pairs, the heaven and earth, night and day, sun and moon, land and sea, light and darkness, faith and disbelief, death and life, misery and happiness, Paradise and Fire, in addition to the animals and plants. The statement of Allah the Exalted, لَعَلَّكُمْ تَذَكَّرُونَ (that you may remember.) and know that the Creator, Allah, is One without partners, فَفِرُّوا إِلَى اللَّهِ ۖ (So, flee to Allah.) meaning, seek shelter with Him and trust in Him in all of your affairs, إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ - وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ ۖ (Verily, I am a plain warner to you from Him. And set not up any other god along with Allah.) do not associate any partners with Him, إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ (Verily, I am a plain warner to you from Him.)

With Hands We constructed the heaven. Verily, We are able to expand the vastness of space thereof (47)And We have made the earth a Firash; how excellent spreader (thereof) are We (48)And of everything We have created pairs, that you may remember (49)So, flee to Allah. Verily, I am a plain warner to you from Him (50)And set not up any other god along with Allah. Verily, I am a plain warner to you from Him (51) Proofs of Allah's Oneness abound in the Creation of the Heavens and the Earth Allah reminds us of the creating of the higher and lower worlds, وَالسَّمَاءَ بَنَيْنَاهَا (We constructed the heaven.) meaning, 'We made it as a high roof, protected from falling,' بِأَيْدٍ (with Hands), meaning, with strength, according to 'Abdullah bin 'Abbas, Mujahid, Qatadah, Ath-Thawri and several others, وَإِنَّا لَمُوسِعُونَ (Verily, We are able to extend the vastness of space thereof.) means, 'We made it vast and We brought its roof higher without pillars to support it, and thus it is hanging independently.' وَالْأَرْضَ فَرَشْنَاهَا (And We have made the earth a Firash), meaning, 'We have made it a resting place for the created,' فَنِعْمَ الْمَاهِدُونَ (how excellent a spreader (thereof) are We!), meaning, 'We spread it for its inhabitants,' وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs,) meaning, all the created are in pairs, the heaven and earth, night and day, sun and moon, land and sea, light and darkness, faith and disbelief, death and life, misery and happiness, Paradise and Fire, in addition to the animals and plants. The statement of Allah the Exalted, لَعَلَّكُمْ تَذَكَّرُونَ (that you may remember.) and know that the Creator, Allah, is One without partners, فَفِرُّوا إِلَى اللَّهِ ۖ (So, flee to Allah.) meaning, seek shelter with Him and trust in Him in all of your affairs, إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ - وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ ۖ (Verily, I am a plain warner to you from Him. And set not up any other god along with Allah.) do not associate any partners with Him, إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ (Verily, I am a plain warner to you from Him.)

With Hands We constructed the heaven. Verily, We are able to expand the vastness of space thereof (47)And We have made the earth a Firash; how excellent spreader (thereof) are We (48)And of everything We have created pairs, that you may remember (49)So, flee to Allah. Verily, I am a plain warner to you from Him (50)And set not up any other god along with Allah. Verily, I am a plain warner to you from Him (51) Proofs of Allah's Oneness abound in the Creation of the Heavens and the Earth Allah reminds us of the creating of the higher and lower worlds, وَالسَّمَاءَ بَنَيْنَاهَا (We constructed the heaven.) meaning, 'We made it as a high roof, protected from falling,' بِأَيْدٍ (with Hands), meaning, with strength, according to 'Abdullah bin 'Abbas, Mujahid, Qatadah, Ath-Thawri and several others, وَإِنَّا لَمُوسِعُونَ (Verily, We are able to extend the vastness of space thereof.) means, 'We made it vast and We brought its roof higher without pillars to support it, and thus it is hanging independently.' وَالْأَرْضَ فَرَشْنَاهَا (And We have made the earth a Firash), meaning, 'We have made it a resting place for the created,' فَنِعْمَ الْمَاهِدُونَ (how excellent a spreader (thereof) are We!), meaning, 'We spread it for its inhabitants,' وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs,) meaning, all the created are in pairs, the heaven and earth, night and day, sun and moon, land and sea, light and darkness, faith and disbelief, death and life, misery and happiness, Paradise and Fire, in addition to the animals and plants. The statement of Allah the Exalted, لَعَلَّكُمْ تَذَكَّرُونَ (that you may remember.) and know that the Creator, Allah, is One without partners, فَفِرُّوا إِلَى اللَّهِ ۖ (So, flee to Allah.) meaning, seek shelter with Him and trust in Him in all of your affairs, إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ - وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ ۖ (Verily, I am a plain warner to you from Him. And set not up any other god along with Allah.) do not associate any partners with Him, إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ (Verily, I am a plain warner to you from Him.)

Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman! (52)Have they transmitted this saying to these? Nay, they are themselves a people transgressing beyond bounds (53)So turn away from them, you are not blameworthy (54)And remind, for verily, the reminding profits the believers (55)And I created not the Jinn and mankind except that they should worship Me (56)I seek not any provision from them nor do I ask that they should feed Me (57)Verily, Allah is the All-Provider, Owner of power, the Most Strong (58)And verily, for those who do wrong, there is a portion of torment like to the evil portion of torment (which came for) their likes (of old); so let them not ask Me to hasten on (59)Then woe to those who disbelieve from their Day which they have been promised (60) All Messengers met the Same Type of Denial from Their Nations Allah comforts His Prophet ﷺ by saying to Him, 'just as these idolators denied you, the disbelievers of old used the same words with their Messengers,' كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ (Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!") Allah the Exalted and Most Honored said, أَتَوَاصَوْا بِهِ ۚ (Have they transmitted this saying to these?), meaning, have those of the past taught these words to the people of the present? بَلْ هُمْ قَوْمٌ طَاغُونَ (Nay, they are themselves a people transgressing beyond bounds!) They are tyrannical people whose hearts are the same. Therefore, the latter said the same as those before them have said. Allah the Exalted said, فَتَوَلَّ عَنْهُمْ (So turn away from them,) meaning, 'O Muhammad, turn away from the Quraysh idolators,' فَمَا أَنْتَ بِمَلُومٍ (you are not blameworthy.) meaning, 'We blame you not if you turn away from them,' وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ (And remind, for verily, the reminding profits the believers.) meaning, for only the believing hearts benefit from being reminded. Allah Only created Mankind and Jinns to worship Him Alone Allah the Exalted and Most Honored said, وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (And I created not the Jinn and mankind except that they should worship Me.) meaning, 'I, Allah, only created them so that I order them to worship Me, not that I need them.' Ali bin Abi Talhah reported that Ibn 'Abbas commented on the Ayah, إِلَّا لِيَعْبُدُونِ (...except that they should worship Me.) meaning, "So that they worship Me, willingly or unwillingly." Allah the Exalted said, مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ - إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of power, the Most Strong.) Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ taught the following: (إنِّي أَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِين) Verily, I am the Provider, Owner of power, the Most Strong.' Abu Dawud, At-Tirmidhi and An-Nasa'i also collected this Hadith. At-Tirmidhi said, "Hasan Sahih. " The meaning of this Ayah (51:56) is that, Allah the Exalted, the Blessed created the creatures so that they worship Him Alone without partners. Those who obey Him will be rewarded with the best rewards, while those who disobey Him will receive the worst punishment from Him. Allah stated that He does not need creatures, but rather, they are in need of Him in all conditions. He is alone their Creator and Provider. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, قَالَ اللهُ تَعَالَى: يَاابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنًى وَأَسُدَّ فَقْرَكَ، وَإِلَّا تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَكَ (Allah the Exalted said, "O Son of Adam! Busy yourself in worshipping Me, and I will fill your chest with riches and dissipate your meekness. Otherwise, I will fill your chest with distracting affairs and will not do away with your meekness.") At-Tirmidhi and Ibn Majah collected this Hadith and At-Tirmidhi said, "Hasan Gharib." The statement of Allah the Exalted, فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا (And verily, for those who do wrong, there is a portion), indicates that they will receive their due share of the torment, مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ (like the evil portion (which came for) their likes (of old); so let them not ask Me to hasten on!) let them not ask that the punishment is rushed to them, for it will surely come, فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ (Then woe to those who disbelieve from their Day which they have been promised.) meaning, the Day of Resurrection. This is the end of the Tafsir of Surat Adh-Dhariyat; all praise is due to Allah and all the favors come from Him Alone.

Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman! (52)Have they transmitted this saying to these? Nay, they are themselves a people transgressing beyond bounds (53)So turn away from them, you are not blameworthy (54)And remind, for verily, the reminding profits the believers (55)And I created not the Jinn and mankind except that they should worship Me (56)I seek not any provision from them nor do I ask that they should feed Me (57)Verily, Allah is the All-Provider, Owner of power, the Most Strong (58)And verily, for those who do wrong, there is a portion of torment like to the evil portion of torment (which came for) their likes (of old); so let them not ask Me to hasten on (59)Then woe to those who disbelieve from their Day which they have been promised (60) All Messengers met the Same Type of Denial from Their Nations Allah comforts His Prophet ﷺ by saying to Him, 'just as these idolators denied you, the disbelievers of old used the same words with their Messengers,' كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ (Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!") Allah the Exalted and Most Honored said, أَتَوَاصَوْا بِهِ ۚ (Have they transmitted this saying to these?), meaning, have those of the past taught these words to the people of the present? بَلْ هُمْ قَوْمٌ طَاغُونَ (Nay, they are themselves a people transgressing beyond bounds!) They are tyrannical people whose hearts are the same. Therefore, the latter said the same as those before them have said. Allah the Exalted said, فَتَوَلَّ عَنْهُمْ (So turn away from them,) meaning, 'O Muhammad, turn away from the Quraysh idolators,' فَمَا أَنْتَ بِمَلُومٍ (you are not blameworthy.) meaning, 'We blame you not if you turn away from them,' وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ (And remind, for verily, the reminding profits the believers.) meaning, for only the believing hearts benefit from being reminded. Allah Only created Mankind and Jinns to worship Him Alone Allah the Exalted and Most Honored said, وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (And I created not the Jinn and mankind except that they should worship Me.) meaning, 'I, Allah, only created them so that I order them to worship Me, not that I need them.' Ali bin Abi Talhah reported that Ibn 'Abbas commented on the Ayah, إِلَّا لِيَعْبُدُونِ (...except that they should worship Me.) meaning, "So that they worship Me, willingly or unwillingly." Allah the Exalted said, مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ - إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of power, the Most Strong.) Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ taught the following: (إنِّي أَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِين) Verily, I am the Provider, Owner of power, the Most Strong.' Abu Dawud, At-Tirmidhi and An-Nasa'i also collected this Hadith. At-Tirmidhi said, "Hasan Sahih. " The meaning of this Ayah (51:56) is that, Allah the Exalted, the Blessed created the creatures so that they worship Him Alone without partners. Those who obey Him will be rewarded with the best rewards, while those who disobey Him will receive the worst punishment from Him. Allah stated that He does not need creatures, but rather, they are in need of Him in all conditions. He is alone their Creator and Provider. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, قَالَ اللهُ تَعَالَى: يَاابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنًى وَأَسُدَّ فَقْرَكَ، وَإِلَّا تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَكَ (Allah the Exalted said, "O Son of Adam! Busy yourself in worshipping Me, and I will fill your chest with riches and dissipate your meekness. Otherwise, I will fill your chest with distracting affairs and will not do away with your meekness.") At-Tirmidhi and Ibn Majah collected this Hadith and At-Tirmidhi said, "Hasan Gharib." The statement of Allah the Exalted, فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا (And verily, for those who do wrong, there is a portion), indicates that they will receive their due share of the torment, مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ (like the evil portion (which came for) their likes (of old); so let them not ask Me to hasten on!) let them not ask that the punishment is rushed to them, for it will surely come, فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ (Then woe to those who disbelieve from their Day which they have been promised.) meaning, the Day of Resurrection. This is the end of the Tafsir of Surat Adh-Dhariyat; all praise is due to Allah and all the favors come from Him Alone.

Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman! (52)Have they transmitted this saying to these? Nay, they are themselves a people transgressing beyond bounds (53)So turn away from them, you are not blameworthy (54)And remind, for verily, the reminding profits the believers (55)And I created not the Jinn and mankind except that they should worship Me (56)I seek not any provision from them nor do I ask that they should feed Me (57)Verily, Allah is the All-Provider, Owner of power, the Most Strong (58)And verily, for those who do wrong, there is a portion of torment like to the evil portion of torment (which came for) their likes (of old); so let them not ask Me to hasten on (59)Then woe to those who disbelieve from their Day which they have been promised (60) All Messengers met the Same Type of Denial from Their Nations Allah comforts His Prophet ﷺ by saying to Him, 'just as these idolators denied you, the disbelievers of old used the same words with their Messengers,' كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ (Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!") Allah the Exalted and Most Honored said, أَتَوَاصَوْا بِهِ ۚ (Have they transmitted this saying to these?), meaning, have those of the past taught these words to the people of the present? بَلْ هُمْ قَوْمٌ طَاغُونَ (Nay, they are themselves a people transgressing beyond bounds!) They are tyrannical people whose hearts are the same. Therefore, the latter said the same as those before them have said. Allah the Exalted said, فَتَوَلَّ عَنْهُمْ (So turn away from them,) meaning, 'O Muhammad, turn away from the Quraysh idolators,' فَمَا أَنْتَ بِمَلُومٍ (you are not blameworthy.) meaning, 'We blame you not if you turn away from them,' وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ (And remind, for verily, the reminding profits the believers.) meaning, for only the believing hearts benefit from being reminded. Allah Only created Mankind and Jinns to worship Him Alone Allah the Exalted and Most Honored said, وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (And I created not the Jinn and mankind except that they should worship Me.) meaning, 'I, Allah, only created them so that I order them to worship Me, not that I need them.' Ali bin Abi Talhah reported that Ibn 'Abbas commented on the Ayah, إِلَّا لِيَعْبُدُونِ (...except that they should worship Me.) meaning, "So that they worship Me, willingly or unwillingly." Allah the Exalted said, مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ - إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of power, the Most Strong.) Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ taught the following: (إنِّي أَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِين) Verily, I am the Provider, Owner of power, the Most Strong.' Abu Dawud, At-Tirmidhi and An-Nasa'i also collected this Hadith. At-Tirmidhi said, "Hasan Sahih. " The meaning of this Ayah (51:56) is that, Allah the Exalted, the Blessed created the creatures so that they worship Him Alone without partners. Those who obey Him will be rewarded with the best rewards, while those who disobey Him will receive the worst punishment from Him. Allah stated that He does not need creatures, but rather, they are in need of Him in all conditions. He is alone their Creator and Provider. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, قَالَ اللهُ تَعَالَى: يَاابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنًى وَأَسُدَّ فَقْرَكَ، وَإِلَّا تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَكَ (Allah the Exalted said, "O Son of Adam! Busy yourself in worshipping Me, and I will fill your chest with riches and dissipate your meekness. Otherwise, I will fill your chest with distracting affairs and will not do away with your meekness.") At-Tirmidhi and Ibn Majah collected this Hadith and At-Tirmidhi said, "Hasan Gharib." The statement of Allah the Exalted, فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا (And verily, for those who do wrong, there is a portion), indicates that they will receive their due share of the torment, مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ (like the evil portion (which came for) their likes (of old); so let them not ask Me to hasten on!) let them not ask that the punishment is rushed to them, for it will surely come, فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ (Then woe to those who disbelieve from their Day which they have been promised.) meaning, the Day of Resurrection. This is the end of the Tafsir of Surat Adh-Dhariyat; all praise is due to Allah and all the favors come from Him Alone.

Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman! (52)Have they transmitted this saying to these? Nay, they are themselves a people transgressing beyond bounds (53)So turn away from them, you are not blameworthy (54)And remind, for verily, the reminding profits the believers (55)And I created not the Jinn and mankind except that they should worship Me (56)I seek not any provision from them nor do I ask that they should feed Me (57)Verily, Allah is the All-Provider, Owner of power, the Most Strong (58)And verily, for those who do wrong, there is a portion of torment like to the evil portion of torment (which came for) their likes (of old); so let them not ask Me to hasten on (59)Then woe to those who disbelieve from their Day which they have been promised (60) All Messengers met the Same Type of Denial from Their Nations Allah comforts His Prophet ﷺ by saying to Him, 'just as these idolators denied you, the disbelievers of old used the same words with their Messengers,' كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ (Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!") Allah the Exalted and Most Honored said, أَتَوَاصَوْا بِهِ ۚ (Have they transmitted this saying to these?), meaning, have those of the past taught these words to the people of the present? بَلْ هُمْ قَوْمٌ طَاغُونَ (Nay, they are themselves a people transgressing beyond bounds!) They are tyrannical people whose hearts are the same. Therefore, the latter said the same as those before them have said. Allah the Exalted said, فَتَوَلَّ عَنْهُمْ (So turn away from them,) meaning, 'O Muhammad, turn away from the Quraysh idolators,' فَمَا أَنْتَ بِمَلُومٍ (you are not blameworthy.) meaning, 'We blame you not if you turn away from them,' وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ (And remind, for verily, the reminding profits the believers.) meaning, for only the believing hearts benefit from being reminded. Allah Only created Mankind and Jinns to worship Him Alone Allah the Exalted and Most Honored said, وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (And I created not the Jinn and mankind except that they should worship Me.) meaning, 'I, Allah, only created them so that I order them to worship Me, not that I need them.' Ali bin Abi Talhah reported that Ibn 'Abbas commented on the Ayah, إِلَّا لِيَعْبُدُونِ (...except that they should worship Me.) meaning, "So that they worship Me, willingly or unwillingly." Allah the Exalted said, مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ - إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of power, the Most Strong.) Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ taught the following: (إنِّي أَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِين) Verily, I am the Provider, Owner of power, the Most Strong.' Abu Dawud, At-Tirmidhi and An-Nasa'i also collected this Hadith. At-Tirmidhi said, "Hasan Sahih. " The meaning of this Ayah (51:56) is that, Allah the Exalted, the Blessed created the creatures so that they worship Him Alone without partners. Those who obey Him will be rewarded with the best rewards, while those who disobey Him will receive the worst punishment from Him. Allah stated that He does not need creatures, but rather, they are in need of Him in all conditions. He is alone their Creator and Provider. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, قَالَ اللهُ تَعَالَى: يَاابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنًى وَأَسُدَّ فَقْرَكَ، وَإِلَّا تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَكَ (Allah the Exalted said, "O Son of Adam! Busy yourself in worshipping Me, and I will fill your chest with riches and dissipate your meekness. Otherwise, I will fill your chest with distracting affairs and will not do away with your meekness.") At-Tirmidhi and Ibn Majah collected this Hadith and At-Tirmidhi said, "Hasan Gharib." The statement of Allah the Exalted, فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا (And verily, for those who do wrong, there is a portion), indicates that they will receive their due share of the torment, مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ (like the evil portion (which came for) their likes (of old); so let them not ask Me to hasten on!) let them not ask that the punishment is rushed to them, for it will surely come, فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ (Then woe to those who disbelieve from their Day which they have been promised.) meaning, the Day of Resurrection. This is the end of the Tafsir of Surat Adh-Dhariyat; all praise is due to Allah and all the favors come from Him Alone.

Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman! (52)Have they transmitted this saying to these? Nay, they are themselves a people transgressing beyond bounds (53)So turn away from them, you are not blameworthy (54)And remind, for verily, the reminding profits the believers (55)And I created not the Jinn and mankind except that they should worship Me (56)I seek not any provision from them nor do I ask that they should feed Me (57)Verily, Allah is the All-Provider, Owner of power, the Most Strong (58)And verily, for those who do wrong, there is a portion of torment like to the evil portion of torment (which came for) their likes (of old); so let them not ask Me to hasten on (59)Then woe to those who disbelieve from their Day which they have been promised (60) All Messengers met the Same Type of Denial from Their Nations Allah comforts His Prophet ﷺ by saying to Him, 'just as these idolators denied you, the disbelievers of old used the same words with their Messengers,' كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ (Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!") Allah the Exalted and Most Honored said, أَتَوَاصَوْا بِهِ ۚ (Have they transmitted this saying to these?), meaning, have those of the past taught these words to the people of the present? بَلْ هُمْ قَوْمٌ طَاغُونَ (Nay, they are themselves a people transgressing beyond bounds!) They are tyrannical people whose hearts are the same. Therefore, the latter said the same as those before them have said. Allah the Exalted said, فَتَوَلَّ عَنْهُمْ (So turn away from them,) meaning, 'O Muhammad, turn away from the Quraysh idolators,' فَمَا أَنْتَ بِمَلُومٍ (you are not blameworthy.) meaning, 'We blame you not if you turn away from them,' وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ (And remind, for verily, the reminding profits the believers.) meaning, for only the believing hearts benefit from being reminded. Allah Only created Mankind and Jinns to worship Him Alone Allah the Exalted and Most Honored said, وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (And I created not the Jinn and mankind except that they should worship Me.) meaning, 'I, Allah, only created them so that I order them to worship Me, not that I need them.' Ali bin Abi Talhah reported that Ibn 'Abbas commented on the Ayah, إِلَّا لِيَعْبُدُونِ (...except that they should worship Me.) meaning, "So that they worship Me, willingly or unwillingly." Allah the Exalted said, مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ - إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of power, the Most Strong.) Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ taught the following: (إنِّي أَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِين) Verily, I am the Provider, Owner of power, the Most Strong.' Abu Dawud, At-Tirmidhi and An-Nasa'i also collected this Hadith. At-Tirmidhi said, "Hasan Sahih. " The meaning of this Ayah (51:56) is that, Allah the Exalted, the Blessed created the creatures so that they worship Him Alone without partners. Those who obey Him will be rewarded with the best rewards, while those who disobey Him will receive the worst punishment from Him. Allah stated that He does not need creatures, but rather, they are in need of Him in all conditions. He is alone their Creator and Provider. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, قَالَ اللهُ تَعَالَى: يَاابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنًى وَأَسُدَّ فَقْرَكَ، وَإِلَّا تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَكَ (Allah the Exalted said, "O Son of Adam! Busy yourself in worshipping Me, and I will fill your chest with riches and dissipate your meekness. Otherwise, I will fill your chest with distracting affairs and will not do away with your meekness.") At-Tirmidhi and Ibn Majah collected this Hadith and At-Tirmidhi said, "Hasan Gharib." The statement of Allah the Exalted, فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا (And verily, for those who do wrong, there is a portion), indicates that they will receive their due share of the torment, مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ (like the evil portion (which came for) their likes (of old); so let them not ask Me to hasten on!) let them not ask that the punishment is rushed to them, for it will surely come, فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ (Then woe to those who disbelieve from their Day which they have been promised.) meaning, the Day of Resurrection. This is the end of the Tafsir of Surat Adh-Dhariyat; all praise is due to Allah and all the favors come from Him Alone.

Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman! (52)Have they transmitted this saying to these? Nay, they are themselves a people transgressing beyond bounds (53)So turn away from them, you are not blameworthy (54)And remind, for verily, the reminding profits the believers (55)And I created not the Jinn and mankind except that they should worship Me (56)I seek not any provision from them nor do I ask that they should feed Me (57)Verily, Allah is the All-Provider, Owner of power, the Most Strong (58)And verily, for those who do wrong, there is a portion of torment like to the evil portion of torment (which came for) their likes (of old); so let them not ask Me to hasten on (59)Then woe to those who disbelieve from their Day which they have been promised (60) All Messengers met the Same Type of Denial from Their Nations Allah comforts His Prophet ﷺ by saying to Him, 'just as these idolators denied you, the disbelievers of old used the same words with their Messengers,' كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ (Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!") Allah the Exalted and Most Honored said, أَتَوَاصَوْا بِهِ ۚ (Have they transmitted this saying to these?), meaning, have those of the past taught these words to the people of the present? بَلْ هُمْ قَوْمٌ طَاغُونَ (Nay, they are themselves a people transgressing beyond bounds!) They are tyrannical people whose hearts are the same. Therefore, the latter said the same as those before them have said. Allah the Exalted said, فَتَوَلَّ عَنْهُمْ (So turn away from them,) meaning, 'O Muhammad, turn away from the Quraysh idolators,' فَمَا أَنْتَ بِمَلُومٍ (you are not blameworthy.) meaning, 'We blame you not if you turn away from them,' وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ (And remind, for verily, the reminding profits the believers.) meaning, for only the believing hearts benefit from being reminded. Allah Only created Mankind and Jinns to worship Him Alone Allah the Exalted and Most Honored said, وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (And I created not the Jinn and mankind except that they should worship Me.) meaning, 'I, Allah, only created them so that I order them to worship Me, not that I need them.' Ali bin Abi Talhah reported that Ibn 'Abbas commented on the Ayah, إِلَّا لِيَعْبُدُونِ (...except that they should worship Me.) meaning, "So that they worship Me, willingly or unwillingly." Allah the Exalted said, مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ - إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of power, the Most Strong.) Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ taught the following: (إنِّي أَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِين) Verily, I am the Provider, Owner of power, the Most Strong.' Abu Dawud, At-Tirmidhi and An-Nasa'i also collected this Hadith. At-Tirmidhi said, "Hasan Sahih. " The meaning of this Ayah (51:56) is that, Allah the Exalted, the Blessed created the creatures so that they worship Him Alone without partners. Those who obey Him will be rewarded with the best rewards, while those who disobey Him will receive the worst punishment from Him. Allah stated that He does not need creatures, but rather, they are in need of Him in all conditions. He is alone their Creator and Provider. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, قَالَ اللهُ تَعَالَى: يَاابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنًى وَأَسُدَّ فَقْرَكَ، وَإِلَّا تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَكَ (Allah the Exalted said, "O Son of Adam! Busy yourself in worshipping Me, and I will fill your chest with riches and dissipate your meekness. Otherwise, I will fill your chest with distracting affairs and will not do away with your meekness.") At-Tirmidhi and Ibn Majah collected this Hadith and At-Tirmidhi said, "Hasan Gharib." The statement of Allah the Exalted, فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا (And verily, for those who do wrong, there is a portion), indicates that they will receive their due share of the torment, مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ (like the evil portion (which came for) their likes (of old); so let them not ask Me to hasten on!) let them not ask that the punishment is rushed to them, for it will surely come, فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ (Then woe to those who disbelieve from their Day which they have been promised.) meaning, the Day of Resurrection. This is the end of the Tafsir of Surat Adh-Dhariyat; all praise is due to Allah and all the favors come from Him Alone.

Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman! (52)Have they transmitted this saying to these? Nay, they are themselves a people transgressing beyond bounds (53)So turn away from them, you are not blameworthy (54)And remind, for verily, the reminding profits the believers (55)And I created not the Jinn and mankind except that they should worship Me (56)I seek not any provision from them nor do I ask that they should feed Me (57)Verily, Allah is the All-Provider, Owner of power, the Most Strong (58)And verily, for those who do wrong, there is a portion of torment like to the evil portion of torment (which came for) their likes (of old); so let them not ask Me to hasten on (59)Then woe to those who disbelieve from their Day which they have been promised (60) All Messengers met the Same Type of Denial from Their Nations Allah comforts His Prophet ﷺ by saying to Him, 'just as these idolators denied you, the disbelievers of old used the same words with their Messengers,' كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ (Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!") Allah the Exalted and Most Honored said, أَتَوَاصَوْا بِهِ ۚ (Have they transmitted this saying to these?), meaning, have those of the past taught these words to the people of the present? بَلْ هُمْ قَوْمٌ طَاغُونَ (Nay, they are themselves a people transgressing beyond bounds!) They are tyrannical people whose hearts are the same. Therefore, the latter said the same as those before them have said. Allah the Exalted said, فَتَوَلَّ عَنْهُمْ (So turn away from them,) meaning, 'O Muhammad, turn away from the Quraysh idolators,' فَمَا أَنْتَ بِمَلُومٍ (you are not blameworthy.) meaning, 'We blame you not if you turn away from them,' وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ (And remind, for verily, the reminding profits the believers.) meaning, for only the believing hearts benefit from being reminded. Allah Only created Mankind and Jinns to worship Him Alone Allah the Exalted and Most Honored said, وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (And I created not the Jinn and mankind except that they should worship Me.) meaning, 'I, Allah, only created them so that I order them to worship Me, not that I need them.' Ali bin Abi Talhah reported that Ibn 'Abbas commented on the Ayah, إِلَّا لِيَعْبُدُونِ (...except that they should worship Me.) meaning, "So that they worship Me, willingly or unwillingly." Allah the Exalted said, مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ - إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of power, the Most Strong.) Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ taught the following: (إنِّي أَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِين) Verily, I am the Provider, Owner of power, the Most Strong.' Abu Dawud, At-Tirmidhi and An-Nasa'i also collected this Hadith. At-Tirmidhi said, "Hasan Sahih. " The meaning of this Ayah (51:56) is that, Allah the Exalted, the Blessed created the creatures so that they worship Him Alone without partners. Those who obey Him will be rewarded with the best rewards, while those who disobey Him will receive the worst punishment from Him. Allah stated that He does not need creatures, but rather, they are in need of Him in all conditions. He is alone their Creator and Provider. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, قَالَ اللهُ تَعَالَى: يَاابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنًى وَأَسُدَّ فَقْرَكَ، وَإِلَّا تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَكَ (Allah the Exalted said, "O Son of Adam! Busy yourself in worshipping Me, and I will fill your chest with riches and dissipate your meekness. Otherwise, I will fill your chest with distracting affairs and will not do away with your meekness.") At-Tirmidhi and Ibn Majah collected this Hadith and At-Tirmidhi said, "Hasan Gharib." The statement of Allah the Exalted, فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا (And verily, for those who do wrong, there is a portion), indicates that they will receive their due share of the torment, مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ (like the evil portion (which came for) their likes (of old); so let them not ask Me to hasten on!) let them not ask that the punishment is rushed to them, for it will surely come, فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ (Then woe to those who disbelieve from their Day which they have been promised.) meaning, the Day of Resurrection. This is the end of the Tafsir of Surat Adh-Dhariyat; all praise is due to Allah and all the favors come from Him Alone.

Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman! (52)Have they transmitted this saying to these? Nay, they are themselves a people transgressing beyond bounds (53)So turn away from them, you are not blameworthy (54)And remind, for verily, the reminding profits the believers (55)And I created not the Jinn and mankind except that they should worship Me (56)I seek not any provision from them nor do I ask that they should feed Me (57)Verily, Allah is the All-Provider, Owner of power, the Most Strong (58)And verily, for those who do wrong, there is a portion of torment like to the evil portion of torment (which came for) their likes (of old); so let them not ask Me to hasten on (59)Then woe to those who disbelieve from their Day which they have been promised (60) All Messengers met the Same Type of Denial from Their Nations Allah comforts His Prophet ﷺ by saying to Him, 'just as these idolators denied you, the disbelievers of old used the same words with their Messengers,' كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ (Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!") Allah the Exalted and Most Honored said, أَتَوَاصَوْا بِهِ ۚ (Have they transmitted this saying to these?), meaning, have those of the past taught these words to the people of the present? بَلْ هُمْ قَوْمٌ طَاغُونَ (Nay, they are themselves a people transgressing beyond bounds!) They are tyrannical people whose hearts are the same. Therefore, the latter said the same as those before them have said. Allah the Exalted said, فَتَوَلَّ عَنْهُمْ (So turn away from them,) meaning, 'O Muhammad, turn away from the Quraysh idolators,' فَمَا أَنْتَ بِمَلُومٍ (you are not blameworthy.) meaning, 'We blame you not if you turn away from them,' وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ (And remind, for verily, the reminding profits the believers.) meaning, for only the believing hearts benefit from being reminded. Allah Only created Mankind and Jinns to worship Him Alone Allah the Exalted and Most Honored said, وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (And I created not the Jinn and mankind except that they should worship Me.) meaning, 'I, Allah, only created them so that I order them to worship Me, not that I need them.' Ali bin Abi Talhah reported that Ibn 'Abbas commented on the Ayah, إِلَّا لِيَعْبُدُونِ (...except that they should worship Me.) meaning, "So that they worship Me, willingly or unwillingly." Allah the Exalted said, مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ - إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of power, the Most Strong.) Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ taught the following: (إنِّي أَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِين) Verily, I am the Provider, Owner of power, the Most Strong.' Abu Dawud, At-Tirmidhi and An-Nasa'i also collected this Hadith. At-Tirmidhi said, "Hasan Sahih. " The meaning of this Ayah (51:56) is that, Allah the Exalted, the Blessed created the creatures so that they worship Him Alone without partners. Those who obey Him will be rewarded with the best rewards, while those who disobey Him will receive the worst punishment from Him. Allah stated that He does not need creatures, but rather, they are in need of Him in all conditions. He is alone their Creator and Provider. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, قَالَ اللهُ تَعَالَى: يَاابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنًى وَأَسُدَّ فَقْرَكَ، وَإِلَّا تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَكَ (Allah the Exalted said, "O Son of Adam! Busy yourself in worshipping Me, and I will fill your chest with riches and dissipate your meekness. Otherwise, I will fill your chest with distracting affairs and will not do away with your meekness.") At-Tirmidhi and Ibn Majah collected this Hadith and At-Tirmidhi said, "Hasan Gharib." The statement of Allah the Exalted, فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا (And verily, for those who do wrong, there is a portion), indicates that they will receive their due share of the torment, مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ (like the evil portion (which came for) their likes (of old); so let them not ask Me to hasten on!) let them not ask that the punishment is rushed to them, for it will surely come, فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ (Then woe to those who disbelieve from their Day which they have been promised.) meaning, the Day of Resurrection. This is the end of the Tafsir of Surat Adh-Dhariyat; all praise is due to Allah and all the favors come from Him Alone.

Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman! (52)Have they transmitted this saying to these? Nay, they are themselves a people transgressing beyond bounds (53)So turn away from them, you are not blameworthy (54)And remind, for verily, the reminding profits the believers (55)And I created not the Jinn and mankind except that they should worship Me (56)I seek not any provision from them nor do I ask that they should feed Me (57)Verily, Allah is the All-Provider, Owner of power, the Most Strong (58)And verily, for those who do wrong, there is a portion of torment like to the evil portion of torment (which came for) their likes (of old); so let them not ask Me to hasten on (59)Then woe to those who disbelieve from their Day which they have been promised (60) All Messengers met the Same Type of Denial from Their Nations Allah comforts His Prophet ﷺ by saying to Him, 'just as these idolators denied you, the disbelievers of old used the same words with their Messengers,' كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ (Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!") Allah the Exalted and Most Honored said, أَتَوَاصَوْا بِهِ ۚ (Have they transmitted this saying to these?), meaning, have those of the past taught these words to the people of the present? بَلْ هُمْ قَوْمٌ طَاغُونَ (Nay, they are themselves a people transgressing beyond bounds!) They are tyrannical people whose hearts are the same. Therefore, the latter said the same as those before them have said. Allah the Exalted said, فَتَوَلَّ عَنْهُمْ (So turn away from them,) meaning, 'O Muhammad, turn away from the Quraysh idolators,' فَمَا أَنْتَ بِمَلُومٍ (you are not blameworthy.) meaning, 'We blame you not if you turn away from them,' وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ (And remind, for verily, the reminding profits the believers.) meaning, for only the believing hearts benefit from being reminded. Allah Only created Mankind and Jinns to worship Him Alone Allah the Exalted and Most Honored said, وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (And I created not the Jinn and mankind except that they should worship Me.) meaning, 'I, Allah, only created them so that I order them to worship Me, not that I need them.' Ali bin Abi Talhah reported that Ibn 'Abbas commented on the Ayah, إِلَّا لِيَعْبُدُونِ (...except that they should worship Me.) meaning, "So that they worship Me, willingly or unwillingly." Allah the Exalted said, مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ - إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of power, the Most Strong.) Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ taught the following: (إنِّي أَنَا الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِين) Verily, I am the Provider, Owner of power, the Most Strong.' Abu Dawud, At-Tirmidhi and An-Nasa'i also collected this Hadith. At-Tirmidhi said, "Hasan Sahih. " The meaning of this Ayah (51:56) is that, Allah the Exalted, the Blessed created the creatures so that they worship Him Alone without partners. Those who obey Him will be rewarded with the best rewards, while those who disobey Him will receive the worst punishment from Him. Allah stated that He does not need creatures, but rather, they are in need of Him in all conditions. He is alone their Creator and Provider. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, قَالَ اللهُ تَعَالَى: يَاابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنًى وَأَسُدَّ فَقْرَكَ، وَإِلَّا تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَكَ (Allah the Exalted said, "O Son of Adam! Busy yourself in worshipping Me, and I will fill your chest with riches and dissipate your meekness. Otherwise, I will fill your chest with distracting affairs and will not do away with your meekness.") At-Tirmidhi and Ibn Majah collected this Hadith and At-Tirmidhi said, "Hasan Gharib." The statement of Allah the Exalted, فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا (And verily, for those who do wrong, there is a portion), indicates that they will receive their due share of the torment, مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ (like the evil portion (which came for) their likes (of old); so let them not ask Me to hasten on!) let them not ask that the punishment is rushed to them, for it will surely come, فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ (Then woe to those who disbelieve from their Day which they have been promised.) meaning, the Day of Resurrection. This is the end of the Tafsir of Surat Adh-Dhariyat; all praise is due to Allah and all the favors come from Him Alone.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

The Virtues of Surat At-Tur Malik narrated that Jubayr bin Mut'im said, "I heard the Prophet ﷺ reciting Surat At-Tur while praying Maghrib. Surely, I have never heard a more beautiful voice or recitation than his recitation." This Hadith is recorded in the Two Sahihs using a chain of narration that includes Malik. Al-Bukhari recorded that Umm Salamah said, "I complained of being ill to the Messenger of Allah ﷺ, and he said, طُوفِي مِنْ وَرَاءِ النَّاسِ وَأَنْتِ رَاكِبَةٌ (Perform Tawaf (of the Ka'bah) behind the crowd, while you are riding.) So, I performed Tawaf while the Messenger of Allah was praying beside the House, reciting At-Tur." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالطُّورِ - وَكِتَابٍ مَسْطُورٍ - فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ - وَالسَّقْفِ الْمَرْفُوعِ - وَالْبَحْرِ الْمَسْجُورِ - إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ - يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - وَتَسِيرُ الْجِبَالُ سَيْرًا - فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ - الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ - يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا - هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (1. By the Tur)(2. And the Book inscribed)(3. In parchment unrolled.)(4. And by Al-Bayt Al-Ma'mur.)(5. And the roof raised high.)(6. And by the sea that is Masjur.)(7. Verily, the torment of your Lord will surely come to pass.)(8. There is none that can avert it.)(9. On the Day when Tamur the heaven Mawr,)(10. And Tasir the mountains Sayr.)(11. Then woe that Day to those who denied.)(12. Those who were, in their falsehood, playing.)(13. The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing.)(14. This is the Fire which you used to deny.)(15. Is this magic or do you not see?)(16. Enter therein and whether you are patient of it or impatient of it, it is all the same. You are only being requited for what you used to do.) Allah swears that the Coming of Torment is Near Allah swears by His creation, a testimony to His great ability, that His torment will surely befall His enemies; they will have no way of escaping it. At-Tur is the mount that has trees, similar to the mount where Allah spoke to Musa, while Musa was on it, and the mount on which Allah started the prophethood of 'Isa. A mount that does not have trees is called Jabal, not Tur. Allah said, وَكِتَابٍ مَسْطُورٍ (And by the Book inscribed), it is said that it means Al-Lawh Al-Mahfuz, (the Preserved Table). It is also said that is refers to the divinely revealed inscribed Books that people recite, and this is why Allah said, فِي رَقٍّ مَنْشُورٍ - وَالْبَيْتِ الْمَعْمُورِ (In parchment unrolled. And by Al-Bayt Al-Ma'mur.) In the Two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about Al-Isra', after ascending to the seventh heaven: ثُمَّ رُفِعَ بِي إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفًا، لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِمْ (Then, I was taken to Al-Bayt Al-Ma'mur. It is visited every day by seventy thousand angels who will not come back to visit it again.) The angels worship Allah in Al-Bayt Al-Ma'mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Ka'bah. Al-Bayt Al-Ma'mur is the Ka'bah of those who reside in the seventh heaven. During the Isra' journey, the Prophet saw Ibrahim Al-Khalil, who was reclining with his back on Al-Bayt Al-Ma'mur. It was Ibrahim who built the Ka'bah on earth, and surely, the reward is compatible with the action. Al-Bayt Al-Ma'mur is parallel to the Ka'bah; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt Al-'Izzah. And Allah knows best. The statement of Allah the Exalted, وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high.) Sufyan Ath-Thawri, Shu'bah, and Abu Al-Ahwas, all narrated from Simak, from Khalid bin 'Ar'arah, from 'Ali bin Abi Talib: وَالسَّقْفِ الْمَرْفُوعِ (And by the roof raised high) "Meaning the heaven." Sufyan added, "Then 'Ali recited, وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs.)(21:32)" Similar was said by Mujahid, Qatadah, As-Suddi, Ibn Jurayj, Ibn Zayd and preferred by Ibn Jarir. The statement of Allah the Exalted, وَالْبَحْرِ الْمَسْجُورِ (And by the sea that is Masjur.) The majority say it refers to the oceans of the earth. Masjur, means, the sea will be kindled with fire on the Day of Resurrection just as Allah said in another Ayah, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)(81:6) i.e., it will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa'id bin Al-Musayyib from 'Ali bin Abi Talib. It was also reported from Ibn 'Abbas, and it is the view of Sa'id bin Jubayr, Mujahid, 'Abdullah bin 'Ubayd bin 'Umayr and others. Qatadah said, "Masjur is the 'filled sea.'" Ibn Jarir preferred this explanation saying, "The sea is not lit with fire now, so it is filled." Allah's statement; إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (Verily, the torment of your Lord will surely come to pass.) contains the subject of the vow, indicating that His torment will surely strike the disbelievers, as Allah stated in another Ayah; مَا لَهُ مِنْ دَافِعٍ (There is none that can avert it.) indicating that when Allah decides to send the torment upon them, none can prevent it or stop it from striking them. Al-Hafiz Abu Bakr Ibn Abi Ad-Dunya recorded that Ja'far bin Zayd Al-'Abdi said, "One night, in Al-Madinah, 'Umar went out investigating the welfare of Muslims and passed by the house of a man who was standing in voluntary prayer. 'Umar stood quietly, listening to his recitation; the man was reciting, وَالطُّورِ (By At-Tur), until he reached the Ayah, إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ - مَا لَهُ مِنْ دَافِعٍ (Verily, the torment of your Lord will surely come to pass. There is none that can avert it.) 'Umar said, 'By the Lord of the Ka'bah, this is a true vow.' 'Umar dismounted his donkey and sat next to a wall for a while. He then went back to his house and fell ill for a month. During his illness, the people would visit him, not knowing what caused his illness." May Allah be pleased with 'Umar. Describing the Day of Torment, the Day of Resurrection Allah said; يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (On the Day when Tamur the heaven Mawr) Ibn 'Abbas and Qatadah said: "Shaking violently." Also from Ibn 'Abbas, "Split." Mujahid said: "Spin violently." Ad-Dahhak commented on the Ayah, saying, "The earth will violently spin and move by the command of Allah, and its areas will violently move towards each other." This was preferred by Ibn Jarir, because of the meaning of the word, Mawra, which denotes meanings of spinning and shaking. Allah said, وَتَسِيرُ الْجِبَالُ سَيْرًا (And Tasir the mountains will Sayr.) will fade away and become scattered particles of dust blown away by the wind, فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Then woe that Day to those who denied), woe to them that Day as a result of Allah's torment, punishment and affliction that He will direct at them, الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (Those who were in their falsehood, playing.) meaning, they live in this life in falsehood and make the religion the subject of their mockery and jest, يَوْمَ يُدَعُّونَ (The Day when they will be pushed down by force) meaning, they will be violently driven and shoved, إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (to the fire of Hell, with a horrible, forceful pushing.) Mujahid, Ash-Sha'bi, Muhammad bin Ka'b, Ad-Dahhak, As-Suddi and Ath-Thawri said that this Ayah means, "They will be violently shoved into the Fire." Allah said, هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (This is the Fire, which you used to deny.) meaning, the angels of punishment will say these words to them, while admonishing and chastising them, أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ - اصْلَوْهَا (Is this magic or do you not see? Enter therein) meaning, enter the Fire, 'which will encircle you from every direction,' فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ (and whether you are patient of it or impatient of it, it is all the same.) 'whether you endure its torment and afflictions or not, you will never avert it or be saved from it,' إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (You are only being requited for what you used to do.) and surely, Allah is never unjust with anyone. Most certainly, Allah recompenses each according to their deeds.

Verily, those who have Taqwa will be in Gardens and Delight (17)Enjoying in that which their Lord has bestowed on them, and (the fact that) their Lord saved them from the torment of the blazing Fire (18)"Eat and drink with happiness because of what you used to do. (19)They will recline on thrones Masfufah. And We shall marry them to Hur (fair females) with wide lovely eyes (20) Description of the Destination of the Happy Allah the Exalted described the destination of the happy ones, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَعِيمٍ (Verily, those who have Taqwa will be in Gardens and Delight.) in contrast to the torment and punishment of the miserable; فَاكِهِينَ بِمَا آتَاهُمْ رَبُّهُمْ (Enjoying in that which their Lord has bestowed on them,) meaning, enjoying the various types of delight that Allah has granted them therein, such as various types of foods, drinks, clothes, dwelling places, mounts, and so forth, وَوَقَاهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ (and (the fact that) their Lord saved them from the torment of the blazing Fire.) He saved them from the torment of the Fire, which is a bounty itself. Added to this blessing is the fact that they were entered into Paradise, which has delights that no eye has ever seen, no ear has ever heard, nor has a heart ever imagined. The statement of Allah the Exalted, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ ("Eat and drink with happiness because of what you used to do") is similar to another of His statements, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) meaning this is the just reward for your deeds; surely, all this is a favor from Allah and a reward from Him. Allah the Exalted said, مُتَّكِئِينَ عَلَىٰ سُرُرٍ مَصْفُوفَةٍ ۖ (They will recline (with ease) on thrones Masfufah.) Ath-Thawri reported from Husayn, from Mujahid, from Ibn 'Abbas: "Thrones in howdahs." And the meaning of, (Masfufah) is they will be facing each other, عَلَىٰ سُرُرٍ مُتَقَابِلِينَ (Facing one another on thrones.)(37:44) Allah said next, وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ (And We shall marry them to Hur (fair females) with wide lovely eyes.) We made for them righteous spouses, beautiful wives from Al-Hur Al-'Ayn. We mentioned the description of Al-Hur Al-'Ayn in several other places in this Tafsir, and therefore, it is not necessary to repeat their description here.

Verily, those who have Taqwa will be in Gardens and Delight (17)Enjoying in that which their Lord has bestowed on them, and (the fact that) their Lord saved them from the torment of the blazing Fire (18)"Eat and drink with happiness because of what you used to do. (19)They will recline on thrones Masfufah. And We shall marry them to Hur (fair females) with wide lovely eyes (20) Description of the Destination of the Happy Allah the Exalted described the destination of the happy ones, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَعِيمٍ (Verily, those who have Taqwa will be in Gardens and Delight.) in contrast to the torment and punishment of the miserable; فَاكِهِينَ بِمَا آتَاهُمْ رَبُّهُمْ (Enjoying in that which their Lord has bestowed on them,) meaning, enjoying the various types of delight that Allah has granted them therein, such as various types of foods, drinks, clothes, dwelling places, mounts, and so forth, وَوَقَاهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ (and (the fact that) their Lord saved them from the torment of the blazing Fire.) He saved them from the torment of the Fire, which is a bounty itself. Added to this blessing is the fact that they were entered into Paradise, which has delights that no eye has ever seen, no ear has ever heard, nor has a heart ever imagined. The statement of Allah the Exalted, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ ("Eat and drink with happiness because of what you used to do") is similar to another of His statements, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) meaning this is the just reward for your deeds; surely, all this is a favor from Allah and a reward from Him. Allah the Exalted said, مُتَّكِئِينَ عَلَىٰ سُرُرٍ مَصْفُوفَةٍ ۖ (They will recline (with ease) on thrones Masfufah.) Ath-Thawri reported from Husayn, from Mujahid, from Ibn 'Abbas: "Thrones in howdahs." And the meaning of, (Masfufah) is they will be facing each other, عَلَىٰ سُرُرٍ مُتَقَابِلِينَ (Facing one another on thrones.)(37:44) Allah said next, وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ (And We shall marry them to Hur (fair females) with wide lovely eyes.) We made for them righteous spouses, beautiful wives from Al-Hur Al-'Ayn. We mentioned the description of Al-Hur Al-'Ayn in several other places in this Tafsir, and therefore, it is not necessary to repeat their description here.

Verily, those who have Taqwa will be in Gardens and Delight (17)Enjoying in that which their Lord has bestowed on them, and (the fact that) their Lord saved them from the torment of the blazing Fire (18)"Eat and drink with happiness because of what you used to do. (19)They will recline on thrones Masfufah. And We shall marry them to Hur (fair females) with wide lovely eyes (20) Description of the Destination of the Happy Allah the Exalted described the destination of the happy ones, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَعِيمٍ (Verily, those who have Taqwa will be in Gardens and Delight.) in contrast to the torment and punishment of the miserable; فَاكِهِينَ بِمَا آتَاهُمْ رَبُّهُمْ (Enjoying in that which their Lord has bestowed on them,) meaning, enjoying the various types of delight that Allah has granted them therein, such as various types of foods, drinks, clothes, dwelling places, mounts, and so forth, وَوَقَاهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ (and (the fact that) their Lord saved them from the torment of the blazing Fire.) He saved them from the torment of the Fire, which is a bounty itself. Added to this blessing is the fact that they were entered into Paradise, which has delights that no eye has ever seen, no ear has ever heard, nor has a heart ever imagined. The statement of Allah the Exalted, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ ("Eat and drink with happiness because of what you used to do") is similar to another of His statements, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) meaning this is the just reward for your deeds; surely, all this is a favor from Allah and a reward from Him. Allah the Exalted said, مُتَّكِئِينَ عَلَىٰ سُرُرٍ مَصْفُوفَةٍ ۖ (They will recline (with ease) on thrones Masfufah.) Ath-Thawri reported from Husayn, from Mujahid, from Ibn 'Abbas: "Thrones in howdahs." And the meaning of, (Masfufah) is they will be facing each other, عَلَىٰ سُرُرٍ مُتَقَابِلِينَ (Facing one another on thrones.)(37:44) Allah said next, وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ (And We shall marry them to Hur (fair females) with wide lovely eyes.) We made for them righteous spouses, beautiful wives from Al-Hur Al-'Ayn. We mentioned the description of Al-Hur Al-'Ayn in several other places in this Tafsir, and therefore, it is not necessary to repeat their description here.

Verily, those who have Taqwa will be in Gardens and Delight (17)Enjoying in that which their Lord has bestowed on them, and (the fact that) their Lord saved them from the torment of the blazing Fire (18)"Eat and drink with happiness because of what you used to do. (19)They will recline on thrones Masfufah. And We shall marry them to Hur (fair females) with wide lovely eyes (20) Description of the Destination of the Happy Allah the Exalted described the destination of the happy ones, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَعِيمٍ (Verily, those who have Taqwa will be in Gardens and Delight.) in contrast to the torment and punishment of the miserable; فَاكِهِينَ بِمَا آتَاهُمْ رَبُّهُمْ (Enjoying in that which their Lord has bestowed on them,) meaning, enjoying the various types of delight that Allah has granted them therein, such as various types of foods, drinks, clothes, dwelling places, mounts, and so forth, وَوَقَاهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ (and (the fact that) their Lord saved them from the torment of the blazing Fire.) He saved them from the torment of the Fire, which is a bounty itself. Added to this blessing is the fact that they were entered into Paradise, which has delights that no eye has ever seen, no ear has ever heard, nor has a heart ever imagined. The statement of Allah the Exalted, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ ("Eat and drink with happiness because of what you used to do") is similar to another of His statements, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!)(69:24) meaning this is the just reward for your deeds; surely, all this is a favor from Allah and a reward from Him. Allah the Exalted said, مُتَّكِئِينَ عَلَىٰ سُرُرٍ مَصْفُوفَةٍ ۖ (They will recline (with ease) on thrones Masfufah.) Ath-Thawri reported from Husayn, from Mujahid, from Ibn 'Abbas: "Thrones in howdahs." And the meaning of, (Masfufah) is they will be facing each other, عَلَىٰ سُرُرٍ مُتَقَابِلِينَ (Facing one another on thrones.)(37:44) Allah said next, وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ (And We shall marry them to Hur (fair females) with wide lovely eyes.) We made for them righteous spouses, beautiful wives from Al-Hur Al-'Ayn. We mentioned the description of Al-Hur Al-'Ayn in several other places in this Tafsir, and therefore, it is not necessary to repeat their description here.

And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned (21)And We shall provide them with fruit and meat such as they desire (22)There they shall pass from hand to hand a cup, free from any idle talk, and free from sin (23)And there will go round boy-servants of theirs, to serve them as if they were preserved pearls (24)And some of them draw near to others, questioning (25)Saying: "A foretime, we were afraid in the midst of our families. (26)"So Allah has been gracious to us, and has saved us from the torment of the Fire. (27)"Verily, We used to invoke Him before. Verily, He is the Most Subtle, the Most Merciful. (28) The Offspring of Righteous Believers will be elevated to Their Grades in Paradise In this Ayah, Allah the Exalted affirms His favor, generosity, graciousness, compassion and beneficence towards His creation. When the offspring of the righteous believers imitate their parents regarding faith, Allah will elevate the latter to the ranks of the former, even though the latter did not perform deeds as goodly as their parents. Allah will comfort the eyes of the parents by seeing their offspring elevated to their grades. Surely, Allah will gather them together in the best manner, and He will not decrease the reward or the grades of those higher in rank for joining them together, hence His statement, أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ath-Thawri reported that Ibn 'Abbas said, "Verily, Allah elevates the ranks of the believers' offspring to rank of their parents, even though the latter have not performed as well as the former, so that the eyes of the parents are comforted." Ibn 'Abbas then recited this Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ibn Jarir and Ibn Abi Hatim recorded this statement from Sufyan Ath-Thawri from Ibn 'Abbas. Ibn Abi Hatim also recorded that Ibn 'Abbas commented on Allah's statement, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring.) saying, "They are the offspring of the believers who died on the faith. If the ranks of their parents are higher than their ranks, they will be joined with their parents. No part of the reward their parents received for their good deeds will be reduced for them." Abdullah, son of Imam Ahmad, recorded that 'Ali said, "Khadijah asked the Prophet ﷺ about two of her children who died during the time of Jahiliyyah, and the Messenger of Allah ﷺ said; هُمَا فِي النَّارِ (They are both in the Fire.) When he saw sadness on her face, he said, لَوْ رَأَيْتِ مَكَانَهُمَا لَأَبْغَضْتِهِمَا (If you saw their dwelling place, you would hate them.) She said, 'O Allah's Messenger! What about my children with you.' He said, فِي الْجَنَّةِ (They are in Paradise.) The Messenger of Allah ﷺ said, إِنَّ الْمُؤْمِنِينَ وَأَوْلَادَهُمْ فِي الْجَنَّةِ، وَإِنَّ الْمُشْرِكِينَ وَأَوْلَادَهُمْ فِي النَّارِ (Verily, the believers and their offspring will dwell in Paradise, while the idolators and their offspring will dwell in the Hellfire.) The Prophet ﷺ then recited the Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ (And those who believe and whose offspring follow them in faith...)" Certainly, it is Allah's grace and favor that He grants the children this blessing because of the good deeds of their parents. He also grants His favor to parents on account of their offspring invoking Allah for them. Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said, إِنَّ اللهَ لَيَرْفَعُ الدَّرَجَةَ لِلْعَبْدِ الصَّالِحِ فِي الْجَنَّةِ فَيَقُولُ: يَا رَبِّ أَنّٰى لِي هٰذِهِ؟ فَيَقُولُ: بِاسْتِغْفَارِ وَلَدِكَ لَكَ (Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask, "O Lord! How did I earn this?" Allah will reply, "Through your son's invoking Me to forgive you.") This Hadith has an authentic chain of narration, but it was not recorded in the Sahih this way. However, there is a witnessing narration for it in Sahih Muslim, from the Hadith of Abu Hurayrah, who said that the Messenger of Allah ﷺ said, إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ (When the Son of Adam dies, his record of deeds will cease except in three cases: an ongoing charity, knowledge that people are benefiting from and a righteous son who invokes Allah for him.) Allah is Just with the Sinners Allah the Exalted said, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) After Allah mentioned His favor of elevating the offspring to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the mistakes of others, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) Therefore, every person will be responsible for his actions. No sin committed by others shall ever be added to one's load, even if committed by his or her parents or offspring. Allah the Exalted said, كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلَّا أَصْحَابَ الْيَمِينِ - فِي جَنَّاتٍ يَتَسَاءَلُونَ - عَنِ الْمُجْرِمِينَ (Every person is a pledge for what he has earned, except those on the Right. In Gardens, they will ask one another about the criminals.)(74:38-41) Description of the Khamr of Paradise and the Delight of its Dwellers Allah said, وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ (And We shall provide them with fruit and meat such as they desire.) meaning, 'We shall provide them with various types and kinds of fruits and meat, whatever they wish for and desire,' يَتَنَازَعُونَ فِيهَا كَأْسًا (There they shall pass from hand to hand a cup,) meaning, of wine, according to Ad-Dahhak, لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (free from any Laghw, and free from Ta'thim) meaning, when they drink, they do not say any idle, vain words or utter dirty, sinful speech like the drunken people in this life do. Ibn 'Abbas said that Laghw means 'falsehood' while Ta'thim means 'lying'. Mujahid said, "They do not curse each other nor sin." Qatadah said, "These were the consequences of drinking in this life, and Shaytan helped in this regard. Allah purified the wine of the Hereafter from the ills and harm caused by the wine of this life." Therefore, Allah has purified the wine of the Hereafter from causing headaches, stomachaches and intoxication like the wine of this life. Allah stated that wine of the Hereafter shall not cause those who drink it to utter false, vain words that carry no benefit, full of foolishness and evil. Allah also described the wine of the Hereafter as beautiful in appearance, tasty and fruitful, بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ - لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ (White, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.)(37:46-47) and, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom they will get neither nay aching of the head nor any intoxication.)(56:19) Allah the Exalted said here, يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (There they shall pass from hand to hand a (wine) cup, free from any Laghw, and free from sin.) Allah said, وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ (And there will go round boy-servants of theirs to serve them as if they were preserved pearls.) This is a description of the servants and aids, the believers will have in Paradise. Their servants will be beautiful, graceful in appearance, clean and neat as well-preserved pearls, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (Immortal boys will go around them with cups, and jugs, and a glass of flowing wine.)(56:17-18) Allah the Exalted said, وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ (And some of them draw near to others, questioning.) meaning, the believers will draw near to each other talking and remembering their actions and conditions in this life, just as people in this life talk while drinking, especially when they become intoxicated, قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ (Saying: "Aforetime, we were afraid in the midst of our families.") meaning, 'in the life of world and in the midst of our families, we were afraid of our Lord and fearful of His torment and punishment,' فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (So Allah has been gracious to us, and has saved us from the torment of the Fire.) meaning, 'He has granted us a favor and saved us from what we feared,' إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ (Verily, We used to invoke Him before.) meaning, 'we used to invoke Him with submission and humility, and He accepted our invocation and gave us what we wished,' إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ (Verily, He is the Most Subtle, the Most Merciful.)

And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned (21)And We shall provide them with fruit and meat such as they desire (22)There they shall pass from hand to hand a cup, free from any idle talk, and free from sin (23)And there will go round boy-servants of theirs, to serve them as if they were preserved pearls (24)And some of them draw near to others, questioning (25)Saying: "A foretime, we were afraid in the midst of our families. (26)"So Allah has been gracious to us, and has saved us from the torment of the Fire. (27)"Verily, We used to invoke Him before. Verily, He is the Most Subtle, the Most Merciful. (28) The Offspring of Righteous Believers will be elevated to Their Grades in Paradise In this Ayah, Allah the Exalted affirms His favor, generosity, graciousness, compassion and beneficence towards His creation. When the offspring of the righteous believers imitate their parents regarding faith, Allah will elevate the latter to the ranks of the former, even though the latter did not perform deeds as goodly as their parents. Allah will comfort the eyes of the parents by seeing their offspring elevated to their grades. Surely, Allah will gather them together in the best manner, and He will not decrease the reward or the grades of those higher in rank for joining them together, hence His statement, أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ath-Thawri reported that Ibn 'Abbas said, "Verily, Allah elevates the ranks of the believers' offspring to rank of their parents, even though the latter have not performed as well as the former, so that the eyes of the parents are comforted." Ibn 'Abbas then recited this Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ibn Jarir and Ibn Abi Hatim recorded this statement from Sufyan Ath-Thawri from Ibn 'Abbas. Ibn Abi Hatim also recorded that Ibn 'Abbas commented on Allah's statement, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring.) saying, "They are the offspring of the believers who died on the faith. If the ranks of their parents are higher than their ranks, they will be joined with their parents. No part of the reward their parents received for their good deeds will be reduced for them." Abdullah, son of Imam Ahmad, recorded that 'Ali said, "Khadijah asked the Prophet ﷺ about two of her children who died during the time of Jahiliyyah, and the Messenger of Allah ﷺ said; هُمَا فِي النَّارِ (They are both in the Fire.) When he saw sadness on her face, he said, لَوْ رَأَيْتِ مَكَانَهُمَا لَأَبْغَضْتِهِمَا (If you saw their dwelling place, you would hate them.) She said, 'O Allah's Messenger! What about my children with you.' He said, فِي الْجَنَّةِ (They are in Paradise.) The Messenger of Allah ﷺ said, إِنَّ الْمُؤْمِنِينَ وَأَوْلَادَهُمْ فِي الْجَنَّةِ، وَإِنَّ الْمُشْرِكِينَ وَأَوْلَادَهُمْ فِي النَّارِ (Verily, the believers and their offspring will dwell in Paradise, while the idolators and their offspring will dwell in the Hellfire.) The Prophet ﷺ then recited the Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ (And those who believe and whose offspring follow them in faith...)" Certainly, it is Allah's grace and favor that He grants the children this blessing because of the good deeds of their parents. He also grants His favor to parents on account of their offspring invoking Allah for them. Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said, إِنَّ اللهَ لَيَرْفَعُ الدَّرَجَةَ لِلْعَبْدِ الصَّالِحِ فِي الْجَنَّةِ فَيَقُولُ: يَا رَبِّ أَنّٰى لِي هٰذِهِ؟ فَيَقُولُ: بِاسْتِغْفَارِ وَلَدِكَ لَكَ (Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask, "O Lord! How did I earn this?" Allah will reply, "Through your son's invoking Me to forgive you.") This Hadith has an authentic chain of narration, but it was not recorded in the Sahih this way. However, there is a witnessing narration for it in Sahih Muslim, from the Hadith of Abu Hurayrah, who said that the Messenger of Allah ﷺ said, إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ (When the Son of Adam dies, his record of deeds will cease except in three cases: an ongoing charity, knowledge that people are benefiting from and a righteous son who invokes Allah for him.) Allah is Just with the Sinners Allah the Exalted said, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) After Allah mentioned His favor of elevating the offspring to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the mistakes of others, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) Therefore, every person will be responsible for his actions. No sin committed by others shall ever be added to one's load, even if committed by his or her parents or offspring. Allah the Exalted said, كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلَّا أَصْحَابَ الْيَمِينِ - فِي جَنَّاتٍ يَتَسَاءَلُونَ - عَنِ الْمُجْرِمِينَ (Every person is a pledge for what he has earned, except those on the Right. In Gardens, they will ask one another about the criminals.)(74:38-41) Description of the Khamr of Paradise and the Delight of its Dwellers Allah said, وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ (And We shall provide them with fruit and meat such as they desire.) meaning, 'We shall provide them with various types and kinds of fruits and meat, whatever they wish for and desire,' يَتَنَازَعُونَ فِيهَا كَأْسًا (There they shall pass from hand to hand a cup,) meaning, of wine, according to Ad-Dahhak, لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (free from any Laghw, and free from Ta'thim) meaning, when they drink, they do not say any idle, vain words or utter dirty, sinful speech like the drunken people in this life do. Ibn 'Abbas said that Laghw means 'falsehood' while Ta'thim means 'lying'. Mujahid said, "They do not curse each other nor sin." Qatadah said, "These were the consequences of drinking in this life, and Shaytan helped in this regard. Allah purified the wine of the Hereafter from the ills and harm caused by the wine of this life." Therefore, Allah has purified the wine of the Hereafter from causing headaches, stomachaches and intoxication like the wine of this life. Allah stated that wine of the Hereafter shall not cause those who drink it to utter false, vain words that carry no benefit, full of foolishness and evil. Allah also described the wine of the Hereafter as beautiful in appearance, tasty and fruitful, بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ - لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ (White, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.)(37:46-47) and, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom they will get neither nay aching of the head nor any intoxication.)(56:19) Allah the Exalted said here, يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (There they shall pass from hand to hand a (wine) cup, free from any Laghw, and free from sin.) Allah said, وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ (And there will go round boy-servants of theirs to serve them as if they were preserved pearls.) This is a description of the servants and aids, the believers will have in Paradise. Their servants will be beautiful, graceful in appearance, clean and neat as well-preserved pearls, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (Immortal boys will go around them with cups, and jugs, and a glass of flowing wine.)(56:17-18) Allah the Exalted said, وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ (And some of them draw near to others, questioning.) meaning, the believers will draw near to each other talking and remembering their actions and conditions in this life, just as people in this life talk while drinking, especially when they become intoxicated, قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ (Saying: "Aforetime, we were afraid in the midst of our families.") meaning, 'in the life of world and in the midst of our families, we were afraid of our Lord and fearful of His torment and punishment,' فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (So Allah has been gracious to us, and has saved us from the torment of the Fire.) meaning, 'He has granted us a favor and saved us from what we feared,' إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ (Verily, We used to invoke Him before.) meaning, 'we used to invoke Him with submission and humility, and He accepted our invocation and gave us what we wished,' إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ (Verily, He is the Most Subtle, the Most Merciful.)

And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned (21)And We shall provide them with fruit and meat such as they desire (22)There they shall pass from hand to hand a cup, free from any idle talk, and free from sin (23)And there will go round boy-servants of theirs, to serve them as if they were preserved pearls (24)And some of them draw near to others, questioning (25)Saying: "A foretime, we were afraid in the midst of our families. (26)"So Allah has been gracious to us, and has saved us from the torment of the Fire. (27)"Verily, We used to invoke Him before. Verily, He is the Most Subtle, the Most Merciful. (28) The Offspring of Righteous Believers will be elevated to Their Grades in Paradise In this Ayah, Allah the Exalted affirms His favor, generosity, graciousness, compassion and beneficence towards His creation. When the offspring of the righteous believers imitate their parents regarding faith, Allah will elevate the latter to the ranks of the former, even though the latter did not perform deeds as goodly as their parents. Allah will comfort the eyes of the parents by seeing their offspring elevated to their grades. Surely, Allah will gather them together in the best manner, and He will not decrease the reward or the grades of those higher in rank for joining them together, hence His statement, أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ath-Thawri reported that Ibn 'Abbas said, "Verily, Allah elevates the ranks of the believers' offspring to rank of their parents, even though the latter have not performed as well as the former, so that the eyes of the parents are comforted." Ibn 'Abbas then recited this Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ibn Jarir and Ibn Abi Hatim recorded this statement from Sufyan Ath-Thawri from Ibn 'Abbas. Ibn Abi Hatim also recorded that Ibn 'Abbas commented on Allah's statement, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring.) saying, "They are the offspring of the believers who died on the faith. If the ranks of their parents are higher than their ranks, they will be joined with their parents. No part of the reward their parents received for their good deeds will be reduced for them." Abdullah, son of Imam Ahmad, recorded that 'Ali said, "Khadijah asked the Prophet ﷺ about two of her children who died during the time of Jahiliyyah, and the Messenger of Allah ﷺ said; هُمَا فِي النَّارِ (They are both in the Fire.) When he saw sadness on her face, he said, لَوْ رَأَيْتِ مَكَانَهُمَا لَأَبْغَضْتِهِمَا (If you saw their dwelling place, you would hate them.) She said, 'O Allah's Messenger! What about my children with you.' He said, فِي الْجَنَّةِ (They are in Paradise.) The Messenger of Allah ﷺ said, إِنَّ الْمُؤْمِنِينَ وَأَوْلَادَهُمْ فِي الْجَنَّةِ، وَإِنَّ الْمُشْرِكِينَ وَأَوْلَادَهُمْ فِي النَّارِ (Verily, the believers and their offspring will dwell in Paradise, while the idolators and their offspring will dwell in the Hellfire.) The Prophet ﷺ then recited the Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ (And those who believe and whose offspring follow them in faith...)" Certainly, it is Allah's grace and favor that He grants the children this blessing because of the good deeds of their parents. He also grants His favor to parents on account of their offspring invoking Allah for them. Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said, إِنَّ اللهَ لَيَرْفَعُ الدَّرَجَةَ لِلْعَبْدِ الصَّالِحِ فِي الْجَنَّةِ فَيَقُولُ: يَا رَبِّ أَنّٰى لِي هٰذِهِ؟ فَيَقُولُ: بِاسْتِغْفَارِ وَلَدِكَ لَكَ (Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask, "O Lord! How did I earn this?" Allah will reply, "Through your son's invoking Me to forgive you.") This Hadith has an authentic chain of narration, but it was not recorded in the Sahih this way. However, there is a witnessing narration for it in Sahih Muslim, from the Hadith of Abu Hurayrah, who said that the Messenger of Allah ﷺ said, إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ (When the Son of Adam dies, his record of deeds will cease except in three cases: an ongoing charity, knowledge that people are benefiting from and a righteous son who invokes Allah for him.) Allah is Just with the Sinners Allah the Exalted said, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) After Allah mentioned His favor of elevating the offspring to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the mistakes of others, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) Therefore, every person will be responsible for his actions. No sin committed by others shall ever be added to one's load, even if committed by his or her parents or offspring. Allah the Exalted said, كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلَّا أَصْحَابَ الْيَمِينِ - فِي جَنَّاتٍ يَتَسَاءَلُونَ - عَنِ الْمُجْرِمِينَ (Every person is a pledge for what he has earned, except those on the Right. In Gardens, they will ask one another about the criminals.)(74:38-41) Description of the Khamr of Paradise and the Delight of its Dwellers Allah said, وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ (And We shall provide them with fruit and meat such as they desire.) meaning, 'We shall provide them with various types and kinds of fruits and meat, whatever they wish for and desire,' يَتَنَازَعُونَ فِيهَا كَأْسًا (There they shall pass from hand to hand a cup,) meaning, of wine, according to Ad-Dahhak, لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (free from any Laghw, and free from Ta'thim) meaning, when they drink, they do not say any idle, vain words or utter dirty, sinful speech like the drunken people in this life do. Ibn 'Abbas said that Laghw means 'falsehood' while Ta'thim means 'lying'. Mujahid said, "They do not curse each other nor sin." Qatadah said, "These were the consequences of drinking in this life, and Shaytan helped in this regard. Allah purified the wine of the Hereafter from the ills and harm caused by the wine of this life." Therefore, Allah has purified the wine of the Hereafter from causing headaches, stomachaches and intoxication like the wine of this life. Allah stated that wine of the Hereafter shall not cause those who drink it to utter false, vain words that carry no benefit, full of foolishness and evil. Allah also described the wine of the Hereafter as beautiful in appearance, tasty and fruitful, بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ - لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ (White, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.)(37:46-47) and, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom they will get neither nay aching of the head nor any intoxication.)(56:19) Allah the Exalted said here, يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (There they shall pass from hand to hand a (wine) cup, free from any Laghw, and free from sin.) Allah said, وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ (And there will go round boy-servants of theirs to serve them as if they were preserved pearls.) This is a description of the servants and aids, the believers will have in Paradise. Their servants will be beautiful, graceful in appearance, clean and neat as well-preserved pearls, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (Immortal boys will go around them with cups, and jugs, and a glass of flowing wine.)(56:17-18) Allah the Exalted said, وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ (And some of them draw near to others, questioning.) meaning, the believers will draw near to each other talking and remembering their actions and conditions in this life, just as people in this life talk while drinking, especially when they become intoxicated, قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ (Saying: "Aforetime, we were afraid in the midst of our families.") meaning, 'in the life of world and in the midst of our families, we were afraid of our Lord and fearful of His torment and punishment,' فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (So Allah has been gracious to us, and has saved us from the torment of the Fire.) meaning, 'He has granted us a favor and saved us from what we feared,' إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ (Verily, We used to invoke Him before.) meaning, 'we used to invoke Him with submission and humility, and He accepted our invocation and gave us what we wished,' إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ (Verily, He is the Most Subtle, the Most Merciful.)

And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned (21)And We shall provide them with fruit and meat such as they desire (22)There they shall pass from hand to hand a cup, free from any idle talk, and free from sin (23)And there will go round boy-servants of theirs, to serve them as if they were preserved pearls (24)And some of them draw near to others, questioning (25)Saying: "A foretime, we were afraid in the midst of our families. (26)"So Allah has been gracious to us, and has saved us from the torment of the Fire. (27)"Verily, We used to invoke Him before. Verily, He is the Most Subtle, the Most Merciful. (28) The Offspring of Righteous Believers will be elevated to Their Grades in Paradise In this Ayah, Allah the Exalted affirms His favor, generosity, graciousness, compassion and beneficence towards His creation. When the offspring of the righteous believers imitate their parents regarding faith, Allah will elevate the latter to the ranks of the former, even though the latter did not perform deeds as goodly as their parents. Allah will comfort the eyes of the parents by seeing their offspring elevated to their grades. Surely, Allah will gather them together in the best manner, and He will not decrease the reward or the grades of those higher in rank for joining them together, hence His statement, أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ath-Thawri reported that Ibn 'Abbas said, "Verily, Allah elevates the ranks of the believers' offspring to rank of their parents, even though the latter have not performed as well as the former, so that the eyes of the parents are comforted." Ibn 'Abbas then recited this Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ibn Jarir and Ibn Abi Hatim recorded this statement from Sufyan Ath-Thawri from Ibn 'Abbas. Ibn Abi Hatim also recorded that Ibn 'Abbas commented on Allah's statement, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring.) saying, "They are the offspring of the believers who died on the faith. If the ranks of their parents are higher than their ranks, they will be joined with their parents. No part of the reward their parents received for their good deeds will be reduced for them." Abdullah, son of Imam Ahmad, recorded that 'Ali said, "Khadijah asked the Prophet ﷺ about two of her children who died during the time of Jahiliyyah, and the Messenger of Allah ﷺ said; هُمَا فِي النَّارِ (They are both in the Fire.) When he saw sadness on her face, he said, لَوْ رَأَيْتِ مَكَانَهُمَا لَأَبْغَضْتِهِمَا (If you saw their dwelling place, you would hate them.) She said, 'O Allah's Messenger! What about my children with you.' He said, فِي الْجَنَّةِ (They are in Paradise.) The Messenger of Allah ﷺ said, إِنَّ الْمُؤْمِنِينَ وَأَوْلَادَهُمْ فِي الْجَنَّةِ، وَإِنَّ الْمُشْرِكِينَ وَأَوْلَادَهُمْ فِي النَّارِ (Verily, the believers and their offspring will dwell in Paradise, while the idolators and their offspring will dwell in the Hellfire.) The Prophet ﷺ then recited the Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ (And those who believe and whose offspring follow them in faith...)" Certainly, it is Allah's grace and favor that He grants the children this blessing because of the good deeds of their parents. He also grants His favor to parents on account of their offspring invoking Allah for them. Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said, إِنَّ اللهَ لَيَرْفَعُ الدَّرَجَةَ لِلْعَبْدِ الصَّالِحِ فِي الْجَنَّةِ فَيَقُولُ: يَا رَبِّ أَنّٰى لِي هٰذِهِ؟ فَيَقُولُ: بِاسْتِغْفَارِ وَلَدِكَ لَكَ (Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask, "O Lord! How did I earn this?" Allah will reply, "Through your son's invoking Me to forgive you.") This Hadith has an authentic chain of narration, but it was not recorded in the Sahih this way. However, there is a witnessing narration for it in Sahih Muslim, from the Hadith of Abu Hurayrah, who said that the Messenger of Allah ﷺ said, إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ (When the Son of Adam dies, his record of deeds will cease except in three cases: an ongoing charity, knowledge that people are benefiting from and a righteous son who invokes Allah for him.) Allah is Just with the Sinners Allah the Exalted said, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) After Allah mentioned His favor of elevating the offspring to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the mistakes of others, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) Therefore, every person will be responsible for his actions. No sin committed by others shall ever be added to one's load, even if committed by his or her parents or offspring. Allah the Exalted said, كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلَّا أَصْحَابَ الْيَمِينِ - فِي جَنَّاتٍ يَتَسَاءَلُونَ - عَنِ الْمُجْرِمِينَ (Every person is a pledge for what he has earned, except those on the Right. In Gardens, they will ask one another about the criminals.)(74:38-41) Description of the Khamr of Paradise and the Delight of its Dwellers Allah said, وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ (And We shall provide them with fruit and meat such as they desire.) meaning, 'We shall provide them with various types and kinds of fruits and meat, whatever they wish for and desire,' يَتَنَازَعُونَ فِيهَا كَأْسًا (There they shall pass from hand to hand a cup,) meaning, of wine, according to Ad-Dahhak, لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (free from any Laghw, and free from Ta'thim) meaning, when they drink, they do not say any idle, vain words or utter dirty, sinful speech like the drunken people in this life do. Ibn 'Abbas said that Laghw means 'falsehood' while Ta'thim means 'lying'. Mujahid said, "They do not curse each other nor sin." Qatadah said, "These were the consequences of drinking in this life, and Shaytan helped in this regard. Allah purified the wine of the Hereafter from the ills and harm caused by the wine of this life." Therefore, Allah has purified the wine of the Hereafter from causing headaches, stomachaches and intoxication like the wine of this life. Allah stated that wine of the Hereafter shall not cause those who drink it to utter false, vain words that carry no benefit, full of foolishness and evil. Allah also described the wine of the Hereafter as beautiful in appearance, tasty and fruitful, بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ - لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ (White, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.)(37:46-47) and, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom they will get neither nay aching of the head nor any intoxication.)(56:19) Allah the Exalted said here, يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (There they shall pass from hand to hand a (wine) cup, free from any Laghw, and free from sin.) Allah said, وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ (And there will go round boy-servants of theirs to serve them as if they were preserved pearls.) This is a description of the servants and aids, the believers will have in Paradise. Their servants will be beautiful, graceful in appearance, clean and neat as well-preserved pearls, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (Immortal boys will go around them with cups, and jugs, and a glass of flowing wine.)(56:17-18) Allah the Exalted said, وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ (And some of them draw near to others, questioning.) meaning, the believers will draw near to each other talking and remembering their actions and conditions in this life, just as people in this life talk while drinking, especially when they become intoxicated, قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ (Saying: "Aforetime, we were afraid in the midst of our families.") meaning, 'in the life of world and in the midst of our families, we were afraid of our Lord and fearful of His torment and punishment,' فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (So Allah has been gracious to us, and has saved us from the torment of the Fire.) meaning, 'He has granted us a favor and saved us from what we feared,' إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ (Verily, We used to invoke Him before.) meaning, 'we used to invoke Him with submission and humility, and He accepted our invocation and gave us what we wished,' إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ (Verily, He is the Most Subtle, the Most Merciful.)

And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned (21)And We shall provide them with fruit and meat such as they desire (22)There they shall pass from hand to hand a cup, free from any idle talk, and free from sin (23)And there will go round boy-servants of theirs, to serve them as if they were preserved pearls (24)And some of them draw near to others, questioning (25)Saying: "A foretime, we were afraid in the midst of our families. (26)"So Allah has been gracious to us, and has saved us from the torment of the Fire. (27)"Verily, We used to invoke Him before. Verily, He is the Most Subtle, the Most Merciful. (28) The Offspring of Righteous Believers will be elevated to Their Grades in Paradise In this Ayah, Allah the Exalted affirms His favor, generosity, graciousness, compassion and beneficence towards His creation. When the offspring of the righteous believers imitate their parents regarding faith, Allah will elevate the latter to the ranks of the former, even though the latter did not perform deeds as goodly as their parents. Allah will comfort the eyes of the parents by seeing their offspring elevated to their grades. Surely, Allah will gather them together in the best manner, and He will not decrease the reward or the grades of those higher in rank for joining them together, hence His statement, أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ath-Thawri reported that Ibn 'Abbas said, "Verily, Allah elevates the ranks of the believers' offspring to rank of their parents, even though the latter have not performed as well as the former, so that the eyes of the parents are comforted." Ibn 'Abbas then recited this Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ibn Jarir and Ibn Abi Hatim recorded this statement from Sufyan Ath-Thawri from Ibn 'Abbas. Ibn Abi Hatim also recorded that Ibn 'Abbas commented on Allah's statement, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring.) saying, "They are the offspring of the believers who died on the faith. If the ranks of their parents are higher than their ranks, they will be joined with their parents. No part of the reward their parents received for their good deeds will be reduced for them." Abdullah, son of Imam Ahmad, recorded that 'Ali said, "Khadijah asked the Prophet ﷺ about two of her children who died during the time of Jahiliyyah, and the Messenger of Allah ﷺ said; هُمَا فِي النَّارِ (They are both in the Fire.) When he saw sadness on her face, he said, لَوْ رَأَيْتِ مَكَانَهُمَا لَأَبْغَضْتِهِمَا (If you saw their dwelling place, you would hate them.) She said, 'O Allah's Messenger! What about my children with you.' He said, فِي الْجَنَّةِ (They are in Paradise.) The Messenger of Allah ﷺ said, إِنَّ الْمُؤْمِنِينَ وَأَوْلَادَهُمْ فِي الْجَنَّةِ، وَإِنَّ الْمُشْرِكِينَ وَأَوْلَادَهُمْ فِي النَّارِ (Verily, the believers and their offspring will dwell in Paradise, while the idolators and their offspring will dwell in the Hellfire.) The Prophet ﷺ then recited the Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ (And those who believe and whose offspring follow them in faith...)" Certainly, it is Allah's grace and favor that He grants the children this blessing because of the good deeds of their parents. He also grants His favor to parents on account of their offspring invoking Allah for them. Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said, إِنَّ اللهَ لَيَرْفَعُ الدَّرَجَةَ لِلْعَبْدِ الصَّالِحِ فِي الْجَنَّةِ فَيَقُولُ: يَا رَبِّ أَنّٰى لِي هٰذِهِ؟ فَيَقُولُ: بِاسْتِغْفَارِ وَلَدِكَ لَكَ (Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask, "O Lord! How did I earn this?" Allah will reply, "Through your son's invoking Me to forgive you.") This Hadith has an authentic chain of narration, but it was not recorded in the Sahih this way. However, there is a witnessing narration for it in Sahih Muslim, from the Hadith of Abu Hurayrah, who said that the Messenger of Allah ﷺ said, إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ (When the Son of Adam dies, his record of deeds will cease except in three cases: an ongoing charity, knowledge that people are benefiting from and a righteous son who invokes Allah for him.) Allah is Just with the Sinners Allah the Exalted said, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) After Allah mentioned His favor of elevating the offspring to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the mistakes of others, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) Therefore, every person will be responsible for his actions. No sin committed by others shall ever be added to one's load, even if committed by his or her parents or offspring. Allah the Exalted said, كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلَّا أَصْحَابَ الْيَمِينِ - فِي جَنَّاتٍ يَتَسَاءَلُونَ - عَنِ الْمُجْرِمِينَ (Every person is a pledge for what he has earned, except those on the Right. In Gardens, they will ask one another about the criminals.)(74:38-41) Description of the Khamr of Paradise and the Delight of its Dwellers Allah said, وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ (And We shall provide them with fruit and meat such as they desire.) meaning, 'We shall provide them with various types and kinds of fruits and meat, whatever they wish for and desire,' يَتَنَازَعُونَ فِيهَا كَأْسًا (There they shall pass from hand to hand a cup,) meaning, of wine, according to Ad-Dahhak, لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (free from any Laghw, and free from Ta'thim) meaning, when they drink, they do not say any idle, vain words or utter dirty, sinful speech like the drunken people in this life do. Ibn 'Abbas said that Laghw means 'falsehood' while Ta'thim means 'lying'. Mujahid said, "They do not curse each other nor sin." Qatadah said, "These were the consequences of drinking in this life, and Shaytan helped in this regard. Allah purified the wine of the Hereafter from the ills and harm caused by the wine of this life." Therefore, Allah has purified the wine of the Hereafter from causing headaches, stomachaches and intoxication like the wine of this life. Allah stated that wine of the Hereafter shall not cause those who drink it to utter false, vain words that carry no benefit, full of foolishness and evil. Allah also described the wine of the Hereafter as beautiful in appearance, tasty and fruitful, بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ - لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ (White, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.)(37:46-47) and, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom they will get neither nay aching of the head nor any intoxication.)(56:19) Allah the Exalted said here, يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (There they shall pass from hand to hand a (wine) cup, free from any Laghw, and free from sin.) Allah said, وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ (And there will go round boy-servants of theirs to serve them as if they were preserved pearls.) This is a description of the servants and aids, the believers will have in Paradise. Their servants will be beautiful, graceful in appearance, clean and neat as well-preserved pearls, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (Immortal boys will go around them with cups, and jugs, and a glass of flowing wine.)(56:17-18) Allah the Exalted said, وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ (And some of them draw near to others, questioning.) meaning, the believers will draw near to each other talking and remembering their actions and conditions in this life, just as people in this life talk while drinking, especially when they become intoxicated, قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ (Saying: "Aforetime, we were afraid in the midst of our families.") meaning, 'in the life of world and in the midst of our families, we were afraid of our Lord and fearful of His torment and punishment,' فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (So Allah has been gracious to us, and has saved us from the torment of the Fire.) meaning, 'He has granted us a favor and saved us from what we feared,' إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ (Verily, We used to invoke Him before.) meaning, 'we used to invoke Him with submission and humility, and He accepted our invocation and gave us what we wished,' إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ (Verily, He is the Most Subtle, the Most Merciful.)

And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned (21)And We shall provide them with fruit and meat such as they desire (22)There they shall pass from hand to hand a cup, free from any idle talk, and free from sin (23)And there will go round boy-servants of theirs, to serve them as if they were preserved pearls (24)And some of them draw near to others, questioning (25)Saying: "A foretime, we were afraid in the midst of our families. (26)"So Allah has been gracious to us, and has saved us from the torment of the Fire. (27)"Verily, We used to invoke Him before. Verily, He is the Most Subtle, the Most Merciful. (28) The Offspring of Righteous Believers will be elevated to Their Grades in Paradise In this Ayah, Allah the Exalted affirms His favor, generosity, graciousness, compassion and beneficence towards His creation. When the offspring of the righteous believers imitate their parents regarding faith, Allah will elevate the latter to the ranks of the former, even though the latter did not perform deeds as goodly as their parents. Allah will comfort the eyes of the parents by seeing their offspring elevated to their grades. Surely, Allah will gather them together in the best manner, and He will not decrease the reward or the grades of those higher in rank for joining them together, hence His statement, أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ath-Thawri reported that Ibn 'Abbas said, "Verily, Allah elevates the ranks of the believers' offspring to rank of their parents, even though the latter have not performed as well as the former, so that the eyes of the parents are comforted." Ibn 'Abbas then recited this Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ibn Jarir and Ibn Abi Hatim recorded this statement from Sufyan Ath-Thawri from Ibn 'Abbas. Ibn Abi Hatim also recorded that Ibn 'Abbas commented on Allah's statement, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring.) saying, "They are the offspring of the believers who died on the faith. If the ranks of their parents are higher than their ranks, they will be joined with their parents. No part of the reward their parents received for their good deeds will be reduced for them." Abdullah, son of Imam Ahmad, recorded that 'Ali said, "Khadijah asked the Prophet ﷺ about two of her children who died during the time of Jahiliyyah, and the Messenger of Allah ﷺ said; هُمَا فِي النَّارِ (They are both in the Fire.) When he saw sadness on her face, he said, لَوْ رَأَيْتِ مَكَانَهُمَا لَأَبْغَضْتِهِمَا (If you saw their dwelling place, you would hate them.) She said, 'O Allah's Messenger! What about my children with you.' He said, فِي الْجَنَّةِ (They are in Paradise.) The Messenger of Allah ﷺ said, إِنَّ الْمُؤْمِنِينَ وَأَوْلَادَهُمْ فِي الْجَنَّةِ، وَإِنَّ الْمُشْرِكِينَ وَأَوْلَادَهُمْ فِي النَّارِ (Verily, the believers and their offspring will dwell in Paradise, while the idolators and their offspring will dwell in the Hellfire.) The Prophet ﷺ then recited the Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ (And those who believe and whose offspring follow them in faith...)" Certainly, it is Allah's grace and favor that He grants the children this blessing because of the good deeds of their parents. He also grants His favor to parents on account of their offspring invoking Allah for them. Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said, إِنَّ اللهَ لَيَرْفَعُ الدَّرَجَةَ لِلْعَبْدِ الصَّالِحِ فِي الْجَنَّةِ فَيَقُولُ: يَا رَبِّ أَنّٰى لِي هٰذِهِ؟ فَيَقُولُ: بِاسْتِغْفَارِ وَلَدِكَ لَكَ (Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask, "O Lord! How did I earn this?" Allah will reply, "Through your son's invoking Me to forgive you.") This Hadith has an authentic chain of narration, but it was not recorded in the Sahih this way. However, there is a witnessing narration for it in Sahih Muslim, from the Hadith of Abu Hurayrah, who said that the Messenger of Allah ﷺ said, إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ (When the Son of Adam dies, his record of deeds will cease except in three cases: an ongoing charity, knowledge that people are benefiting from and a righteous son who invokes Allah for him.) Allah is Just with the Sinners Allah the Exalted said, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) After Allah mentioned His favor of elevating the offspring to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the mistakes of others, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) Therefore, every person will be responsible for his actions. No sin committed by others shall ever be added to one's load, even if committed by his or her parents or offspring. Allah the Exalted said, كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلَّا أَصْحَابَ الْيَمِينِ - فِي جَنَّاتٍ يَتَسَاءَلُونَ - عَنِ الْمُجْرِمِينَ (Every person is a pledge for what he has earned, except those on the Right. In Gardens, they will ask one another about the criminals.)(74:38-41) Description of the Khamr of Paradise and the Delight of its Dwellers Allah said, وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ (And We shall provide them with fruit and meat such as they desire.) meaning, 'We shall provide them with various types and kinds of fruits and meat, whatever they wish for and desire,' يَتَنَازَعُونَ فِيهَا كَأْسًا (There they shall pass from hand to hand a cup,) meaning, of wine, according to Ad-Dahhak, لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (free from any Laghw, and free from Ta'thim) meaning, when they drink, they do not say any idle, vain words or utter dirty, sinful speech like the drunken people in this life do. Ibn 'Abbas said that Laghw means 'falsehood' while Ta'thim means 'lying'. Mujahid said, "They do not curse each other nor sin." Qatadah said, "These were the consequences of drinking in this life, and Shaytan helped in this regard. Allah purified the wine of the Hereafter from the ills and harm caused by the wine of this life." Therefore, Allah has purified the wine of the Hereafter from causing headaches, stomachaches and intoxication like the wine of this life. Allah stated that wine of the Hereafter shall not cause those who drink it to utter false, vain words that carry no benefit, full of foolishness and evil. Allah also described the wine of the Hereafter as beautiful in appearance, tasty and fruitful, بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ - لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ (White, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.)(37:46-47) and, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom they will get neither nay aching of the head nor any intoxication.)(56:19) Allah the Exalted said here, يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (There they shall pass from hand to hand a (wine) cup, free from any Laghw, and free from sin.) Allah said, وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ (And there will go round boy-servants of theirs to serve them as if they were preserved pearls.) This is a description of the servants and aids, the believers will have in Paradise. Their servants will be beautiful, graceful in appearance, clean and neat as well-preserved pearls, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (Immortal boys will go around them with cups, and jugs, and a glass of flowing wine.)(56:17-18) Allah the Exalted said, وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ (And some of them draw near to others, questioning.) meaning, the believers will draw near to each other talking and remembering their actions and conditions in this life, just as people in this life talk while drinking, especially when they become intoxicated, قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ (Saying: "Aforetime, we were afraid in the midst of our families.") meaning, 'in the life of world and in the midst of our families, we were afraid of our Lord and fearful of His torment and punishment,' فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (So Allah has been gracious to us, and has saved us from the torment of the Fire.) meaning, 'He has granted us a favor and saved us from what we feared,' إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ (Verily, We used to invoke Him before.) meaning, 'we used to invoke Him with submission and humility, and He accepted our invocation and gave us what we wished,' إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ (Verily, He is the Most Subtle, the Most Merciful.)

And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned (21)And We shall provide them with fruit and meat such as they desire (22)There they shall pass from hand to hand a cup, free from any idle talk, and free from sin (23)And there will go round boy-servants of theirs, to serve them as if they were preserved pearls (24)And some of them draw near to others, questioning (25)Saying: "A foretime, we were afraid in the midst of our families. (26)"So Allah has been gracious to us, and has saved us from the torment of the Fire. (27)"Verily, We used to invoke Him before. Verily, He is the Most Subtle, the Most Merciful. (28) The Offspring of Righteous Believers will be elevated to Their Grades in Paradise In this Ayah, Allah the Exalted affirms His favor, generosity, graciousness, compassion and beneficence towards His creation. When the offspring of the righteous believers imitate their parents regarding faith, Allah will elevate the latter to the ranks of the former, even though the latter did not perform deeds as goodly as their parents. Allah will comfort the eyes of the parents by seeing their offspring elevated to their grades. Surely, Allah will gather them together in the best manner, and He will not decrease the reward or the grades of those higher in rank for joining them together, hence His statement, أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ath-Thawri reported that Ibn 'Abbas said, "Verily, Allah elevates the ranks of the believers' offspring to rank of their parents, even though the latter have not performed as well as the former, so that the eyes of the parents are comforted." Ibn 'Abbas then recited this Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ibn Jarir and Ibn Abi Hatim recorded this statement from Sufyan Ath-Thawri from Ibn 'Abbas. Ibn Abi Hatim also recorded that Ibn 'Abbas commented on Allah's statement, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring.) saying, "They are the offspring of the believers who died on the faith. If the ranks of their parents are higher than their ranks, they will be joined with their parents. No part of the reward their parents received for their good deeds will be reduced for them." Abdullah, son of Imam Ahmad, recorded that 'Ali said, "Khadijah asked the Prophet ﷺ about two of her children who died during the time of Jahiliyyah, and the Messenger of Allah ﷺ said; هُمَا فِي النَّارِ (They are both in the Fire.) When he saw sadness on her face, he said, لَوْ رَأَيْتِ مَكَانَهُمَا لَأَبْغَضْتِهِمَا (If you saw their dwelling place, you would hate them.) She said, 'O Allah's Messenger! What about my children with you.' He said, فِي الْجَنَّةِ (They are in Paradise.) The Messenger of Allah ﷺ said, إِنَّ الْمُؤْمِنِينَ وَأَوْلَادَهُمْ فِي الْجَنَّةِ، وَإِنَّ الْمُشْرِكِينَ وَأَوْلَادَهُمْ فِي النَّارِ (Verily, the believers and their offspring will dwell in Paradise, while the idolators and their offspring will dwell in the Hellfire.) The Prophet ﷺ then recited the Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ (And those who believe and whose offspring follow them in faith...)" Certainly, it is Allah's grace and favor that He grants the children this blessing because of the good deeds of their parents. He also grants His favor to parents on account of their offspring invoking Allah for them. Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said, إِنَّ اللهَ لَيَرْفَعُ الدَّرَجَةَ لِلْعَبْدِ الصَّالِحِ فِي الْجَنَّةِ فَيَقُولُ: يَا رَبِّ أَنّٰى لِي هٰذِهِ؟ فَيَقُولُ: بِاسْتِغْفَارِ وَلَدِكَ لَكَ (Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask, "O Lord! How did I earn this?" Allah will reply, "Through your son's invoking Me to forgive you.") This Hadith has an authentic chain of narration, but it was not recorded in the Sahih this way. However, there is a witnessing narration for it in Sahih Muslim, from the Hadith of Abu Hurayrah, who said that the Messenger of Allah ﷺ said, إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ (When the Son of Adam dies, his record of deeds will cease except in three cases: an ongoing charity, knowledge that people are benefiting from and a righteous son who invokes Allah for him.) Allah is Just with the Sinners Allah the Exalted said, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) After Allah mentioned His favor of elevating the offspring to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the mistakes of others, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) Therefore, every person will be responsible for his actions. No sin committed by others shall ever be added to one's load, even if committed by his or her parents or offspring. Allah the Exalted said, كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلَّا أَصْحَابَ الْيَمِينِ - فِي جَنَّاتٍ يَتَسَاءَلُونَ - عَنِ الْمُجْرِمِينَ (Every person is a pledge for what he has earned, except those on the Right. In Gardens, they will ask one another about the criminals.)(74:38-41) Description of the Khamr of Paradise and the Delight of its Dwellers Allah said, وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ (And We shall provide them with fruit and meat such as they desire.) meaning, 'We shall provide them with various types and kinds of fruits and meat, whatever they wish for and desire,' يَتَنَازَعُونَ فِيهَا كَأْسًا (There they shall pass from hand to hand a cup,) meaning, of wine, according to Ad-Dahhak, لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (free from any Laghw, and free from Ta'thim) meaning, when they drink, they do not say any idle, vain words or utter dirty, sinful speech like the drunken people in this life do. Ibn 'Abbas said that Laghw means 'falsehood' while Ta'thim means 'lying'. Mujahid said, "They do not curse each other nor sin." Qatadah said, "These were the consequences of drinking in this life, and Shaytan helped in this regard. Allah purified the wine of the Hereafter from the ills and harm caused by the wine of this life." Therefore, Allah has purified the wine of the Hereafter from causing headaches, stomachaches and intoxication like the wine of this life. Allah stated that wine of the Hereafter shall not cause those who drink it to utter false, vain words that carry no benefit, full of foolishness and evil. Allah also described the wine of the Hereafter as beautiful in appearance, tasty and fruitful, بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ - لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ (White, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.)(37:46-47) and, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom they will get neither nay aching of the head nor any intoxication.)(56:19) Allah the Exalted said here, يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (There they shall pass from hand to hand a (wine) cup, free from any Laghw, and free from sin.) Allah said, وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ (And there will go round boy-servants of theirs to serve them as if they were preserved pearls.) This is a description of the servants and aids, the believers will have in Paradise. Their servants will be beautiful, graceful in appearance, clean and neat as well-preserved pearls, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (Immortal boys will go around them with cups, and jugs, and a glass of flowing wine.)(56:17-18) Allah the Exalted said, وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ (And some of them draw near to others, questioning.) meaning, the believers will draw near to each other talking and remembering their actions and conditions in this life, just as people in this life talk while drinking, especially when they become intoxicated, قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ (Saying: "Aforetime, we were afraid in the midst of our families.") meaning, 'in the life of world and in the midst of our families, we were afraid of our Lord and fearful of His torment and punishment,' فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (So Allah has been gracious to us, and has saved us from the torment of the Fire.) meaning, 'He has granted us a favor and saved us from what we feared,' إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ (Verily, We used to invoke Him before.) meaning, 'we used to invoke Him with submission and humility, and He accepted our invocation and gave us what we wished,' إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ (Verily, He is the Most Subtle, the Most Merciful.)

And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned (21)And We shall provide them with fruit and meat such as they desire (22)There they shall pass from hand to hand a cup, free from any idle talk, and free from sin (23)And there will go round boy-servants of theirs, to serve them as if they were preserved pearls (24)And some of them draw near to others, questioning (25)Saying: "A foretime, we were afraid in the midst of our families. (26)"So Allah has been gracious to us, and has saved us from the torment of the Fire. (27)"Verily, We used to invoke Him before. Verily, He is the Most Subtle, the Most Merciful. (28) The Offspring of Righteous Believers will be elevated to Their Grades in Paradise In this Ayah, Allah the Exalted affirms His favor, generosity, graciousness, compassion and beneficence towards His creation. When the offspring of the righteous believers imitate their parents regarding faith, Allah will elevate the latter to the ranks of the former, even though the latter did not perform deeds as goodly as their parents. Allah will comfort the eyes of the parents by seeing their offspring elevated to their grades. Surely, Allah will gather them together in the best manner, and He will not decrease the reward or the grades of those higher in rank for joining them together, hence His statement, أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ath-Thawri reported that Ibn 'Abbas said, "Verily, Allah elevates the ranks of the believers' offspring to rank of their parents, even though the latter have not performed as well as the former, so that the eyes of the parents are comforted." Ibn 'Abbas then recited this Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything.) Ibn Jarir and Ibn Abi Hatim recorded this statement from Sufyan Ath-Thawri from Ibn 'Abbas. Ibn Abi Hatim also recorded that Ibn 'Abbas commented on Allah's statement, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ (And those who believe and whose offspring follow them in faith, – to them shall We join their offspring.) saying, "They are the offspring of the believers who died on the faith. If the ranks of their parents are higher than their ranks, they will be joined with their parents. No part of the reward their parents received for their good deeds will be reduced for them." Abdullah, son of Imam Ahmad, recorded that 'Ali said, "Khadijah asked the Prophet ﷺ about two of her children who died during the time of Jahiliyyah, and the Messenger of Allah ﷺ said; هُمَا فِي النَّارِ (They are both in the Fire.) When he saw sadness on her face, he said, لَوْ رَأَيْتِ مَكَانَهُمَا لَأَبْغَضْتِهِمَا (If you saw their dwelling place, you would hate them.) She said, 'O Allah's Messenger! What about my children with you.' He said, فِي الْجَنَّةِ (They are in Paradise.) The Messenger of Allah ﷺ said, إِنَّ الْمُؤْمِنِينَ وَأَوْلَادَهُمْ فِي الْجَنَّةِ، وَإِنَّ الْمُشْرِكِينَ وَأَوْلَادَهُمْ فِي النَّارِ (Verily, the believers and their offspring will dwell in Paradise, while the idolators and their offspring will dwell in the Hellfire.) The Prophet ﷺ then recited the Ayah, وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ (And those who believe and whose offspring follow them in faith...)" Certainly, it is Allah's grace and favor that He grants the children this blessing because of the good deeds of their parents. He also grants His favor to parents on account of their offspring invoking Allah for them. Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said, إِنَّ اللهَ لَيَرْفَعُ الدَّرَجَةَ لِلْعَبْدِ الصَّالِحِ فِي الْجَنَّةِ فَيَقُولُ: يَا رَبِّ أَنّٰى لِي هٰذِهِ؟ فَيَقُولُ: بِاسْتِغْفَارِ وَلَدِكَ لَكَ (Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask, "O Lord! How did I earn this?" Allah will reply, "Through your son's invoking Me to forgive you.") This Hadith has an authentic chain of narration, but it was not recorded in the Sahih this way. However, there is a witnessing narration for it in Sahih Muslim, from the Hadith of Abu Hurayrah, who said that the Messenger of Allah ﷺ said, إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ (When the Son of Adam dies, his record of deeds will cease except in three cases: an ongoing charity, knowledge that people are benefiting from and a righteous son who invokes Allah for him.) Allah is Just with the Sinners Allah the Exalted said, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) After Allah mentioned His favor of elevating the offspring to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the mistakes of others, كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (Every person is a pledge for that which he has earned.) Therefore, every person will be responsible for his actions. No sin committed by others shall ever be added to one's load, even if committed by his or her parents or offspring. Allah the Exalted said, كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلَّا أَصْحَابَ الْيَمِينِ - فِي جَنَّاتٍ يَتَسَاءَلُونَ - عَنِ الْمُجْرِمِينَ (Every person is a pledge for what he has earned, except those on the Right. In Gardens, they will ask one another about the criminals.)(74:38-41) Description of the Khamr of Paradise and the Delight of its Dwellers Allah said, وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ (And We shall provide them with fruit and meat such as they desire.) meaning, 'We shall provide them with various types and kinds of fruits and meat, whatever they wish for and desire,' يَتَنَازَعُونَ فِيهَا كَأْسًا (There they shall pass from hand to hand a cup,) meaning, of wine, according to Ad-Dahhak, لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (free from any Laghw, and free from Ta'thim) meaning, when they drink, they do not say any idle, vain words or utter dirty, sinful speech like the drunken people in this life do. Ibn 'Abbas said that Laghw means 'falsehood' while Ta'thim means 'lying'. Mujahid said, "They do not curse each other nor sin." Qatadah said, "These were the consequences of drinking in this life, and Shaytan helped in this regard. Allah purified the wine of the Hereafter from the ills and harm caused by the wine of this life." Therefore, Allah has purified the wine of the Hereafter from causing headaches, stomachaches and intoxication like the wine of this life. Allah stated that wine of the Hereafter shall not cause those who drink it to utter false, vain words that carry no benefit, full of foolishness and evil. Allah also described the wine of the Hereafter as beautiful in appearance, tasty and fruitful, بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ - لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ (White, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.)(37:46-47) and, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom they will get neither nay aching of the head nor any intoxication.)(56:19) Allah the Exalted said here, يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (There they shall pass from hand to hand a (wine) cup, free from any Laghw, and free from sin.) Allah said, وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ (And there will go round boy-servants of theirs to serve them as if they were preserved pearls.) This is a description of the servants and aids, the believers will have in Paradise. Their servants will be beautiful, graceful in appearance, clean and neat as well-preserved pearls, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (Immortal boys will go around them with cups, and jugs, and a glass of flowing wine.)(56:17-18) Allah the Exalted said, وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ (And some of them draw near to others, questioning.) meaning, the believers will draw near to each other talking and remembering their actions and conditions in this life, just as people in this life talk while drinking, especially when they become intoxicated, قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ (Saying: "Aforetime, we were afraid in the midst of our families.") meaning, 'in the life of world and in the midst of our families, we were afraid of our Lord and fearful of His torment and punishment,' فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (So Allah has been gracious to us, and has saved us from the torment of the Fire.) meaning, 'He has granted us a favor and saved us from what we feared,' إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ (Verily, We used to invoke Him before.) meaning, 'we used to invoke Him with submission and humility, and He accepted our invocation and gave us what we wished,' إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ (Verily, He is the Most Subtle, the Most Merciful.)

Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman (29)Or do they say: "A poet! We await for him some calamity by time! (30)Say: "Wait! I am with you among those who wait! (31)Or do their minds command them this or are they people transgressing all bounds (32)Or do they say: "He has forged it?" Nay! They believe not (33)Let them then produce a recitation like unto it if they are truthful (34) Absolving the Prophet (ﷺ) of the False Accusations the Idolators made against Him Allah the Exalted commands His Messenger ﷺ to convey His Message to His servants and remind them of His revelation that has been sent down to him. Next, Allah refutes the false accusations that the liars and sinners accused the Prophet ﷺ of, فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ (Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman.) Allah says, 'by the grace of Allah, you, O Muhammad, are not a Kahin, as the ignorant Quraysh idolators claim.' A Kahin is the soothsayer who receives information from the Jinns that the Jinns are able to eavesdrop on news from heaven, وَلَا مَجْنُونٍ (nor a madman) whom Shaytan has possessed with insanity. Allah the Exalted said, while chastising the pagans for uttering false statements about the Prophet ﷺ, أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (Or do they say: "A poet! We await for him some calamity by time!") They said, 'We await a disaster to strike him, for example, death. We will be patient with him until death comes to him and we, thus, get rid of his bother and from his Message.' Allah the Exalted said, قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ (Say: "Wait! I am with you among those who wait!") 'wait and I too will wait with you, and you will come to know to whom the good end and triumph shall be granted in this life and the Hereafter.' Muhammad bin Ishaq reported that 'Abdullah bin Abi Najih said that Mujahid said that Ibn 'Abbas said, "When the Quraysh gathered in the Dar An-Nadwah (their meeting place) to discuss the matter of the Prophet, one of them said, 'Jail him in chains. Then we will wait and in time, a calamity will strike him; he will die just as the poets before him died, such as Zuhayr and An-Nabighah, for he is a poet just like them.' Allah the Exalted said in response to their statement, أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (Or do they say: "A poet! We await for him some calamity by time!")" Allah the Exalted said, أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا ۚ (Or do their minds command them this), 'do their minds command them to tell these lies against you (O Muhammad), even though they know in their hearts that they are untrue and false,' أَمْ هُمْ قَوْمٌ طَاغُونَ (or are they people transgressing all bounds?) 'surely, they are misguided, stubborn and unjust people, and this is why they say what they say about you (O Muhammad). ' Allah the Exalted said, أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ (Or do they say: "He has forged it?") They said, 'he has forged this Qur'an and brought it from his own.' Allah the Exalted responded to them, بَلْ لَا يُؤْمِنُونَ (Nay! They believe not!), meaning, their disbelief drives them to utter these statements, فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا صَادِقِينَ (Let them then produce a recitation like unto it if they are truthful.) meaning, if they are truthful in their statement that Muhammad ﷺ has forged this Qur'an and brought it of his own, then let them produce something similar to what he has brought forth, as in this Qur'an! And even if they combine their strength to that of the people of the earth, Jinns and mankind alike, they will never produce something like the Qur'an, or ten Surahs like it, or even one Surah!

Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman (29)Or do they say: "A poet! We await for him some calamity by time! (30)Say: "Wait! I am with you among those who wait! (31)Or do their minds command them this or are they people transgressing all bounds (32)Or do they say: "He has forged it?" Nay! They believe not (33)Let them then produce a recitation like unto it if they are truthful (34) Absolving the Prophet (ﷺ) of the False Accusations the Idolators made against Him Allah the Exalted commands His Messenger ﷺ to convey His Message to His servants and remind them of His revelation that has been sent down to him. Next, Allah refutes the false accusations that the liars and sinners accused the Prophet ﷺ of, فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ (Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman.) Allah says, 'by the grace of Allah, you, O Muhammad, are not a Kahin, as the ignorant Quraysh idolators claim.' A Kahin is the soothsayer who receives information from the Jinns that the Jinns are able to eavesdrop on news from heaven, وَلَا مَجْنُونٍ (nor a madman) whom Shaytan has possessed with insanity. Allah the Exalted said, while chastising the pagans for uttering false statements about the Prophet ﷺ, أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (Or do they say: "A poet! We await for him some calamity by time!") They said, 'We await a disaster to strike him, for example, death. We will be patient with him until death comes to him and we, thus, get rid of his bother and from his Message.' Allah the Exalted said, قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ (Say: "Wait! I am with you among those who wait!") 'wait and I too will wait with you, and you will come to know to whom the good end and triumph shall be granted in this life and the Hereafter.' Muhammad bin Ishaq reported that 'Abdullah bin Abi Najih said that Mujahid said that Ibn 'Abbas said, "When the Quraysh gathered in the Dar An-Nadwah (their meeting place) to discuss the matter of the Prophet, one of them said, 'Jail him in chains. Then we will wait and in time, a calamity will strike him; he will die just as the poets before him died, such as Zuhayr and An-Nabighah, for he is a poet just like them.' Allah the Exalted said in response to their statement, أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (Or do they say: "A poet! We await for him some calamity by time!")" Allah the Exalted said, أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا ۚ (Or do their minds command them this), 'do their minds command them to tell these lies against you (O Muhammad), even though they know in their hearts that they are untrue and false,' أَمْ هُمْ قَوْمٌ طَاغُونَ (or are they people transgressing all bounds?) 'surely, they are misguided, stubborn and unjust people, and this is why they say what they say about you (O Muhammad). ' Allah the Exalted said, أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ (Or do they say: "He has forged it?") They said, 'he has forged this Qur'an and brought it from his own.' Allah the Exalted responded to them, بَلْ لَا يُؤْمِنُونَ (Nay! They believe not!), meaning, their disbelief drives them to utter these statements, فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا صَادِقِينَ (Let them then produce a recitation like unto it if they are truthful.) meaning, if they are truthful in their statement that Muhammad ﷺ has forged this Qur'an and brought it of his own, then let them produce something similar to what he has brought forth, as in this Qur'an! And even if they combine their strength to that of the people of the earth, Jinns and mankind alike, they will never produce something like the Qur'an, or ten Surahs like it, or even one Surah!

Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman (29)Or do they say: "A poet! We await for him some calamity by time! (30)Say: "Wait! I am with you among those who wait! (31)Or do their minds command them this or are they people transgressing all bounds (32)Or do they say: "He has forged it?" Nay! They believe not (33)Let them then produce a recitation like unto it if they are truthful (34) Absolving the Prophet (ﷺ) of the False Accusations the Idolators made against Him Allah the Exalted commands His Messenger ﷺ to convey His Message to His servants and remind them of His revelation that has been sent down to him. Next, Allah refutes the false accusations that the liars and sinners accused the Prophet ﷺ of, فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ (Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman.) Allah says, 'by the grace of Allah, you, O Muhammad, are not a Kahin, as the ignorant Quraysh idolators claim.' A Kahin is the soothsayer who receives information from the Jinns that the Jinns are able to eavesdrop on news from heaven, وَلَا مَجْنُونٍ (nor a madman) whom Shaytan has possessed with insanity. Allah the Exalted said, while chastising the pagans for uttering false statements about the Prophet ﷺ, أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (Or do they say: "A poet! We await for him some calamity by time!") They said, 'We await a disaster to strike him, for example, death. We will be patient with him until death comes to him and we, thus, get rid of his bother and from his Message.' Allah the Exalted said, قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ (Say: "Wait! I am with you among those who wait!") 'wait and I too will wait with you, and you will come to know to whom the good end and triumph shall be granted in this life and the Hereafter.' Muhammad bin Ishaq reported that 'Abdullah bin Abi Najih said that Mujahid said that Ibn 'Abbas said, "When the Quraysh gathered in the Dar An-Nadwah (their meeting place) to discuss the matter of the Prophet, one of them said, 'Jail him in chains. Then we will wait and in time, a calamity will strike him; he will die just as the poets before him died, such as Zuhayr and An-Nabighah, for he is a poet just like them.' Allah the Exalted said in response to their statement, أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (Or do they say: "A poet! We await for him some calamity by time!")" Allah the Exalted said, أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا ۚ (Or do their minds command them this), 'do their minds command them to tell these lies against you (O Muhammad), even though they know in their hearts that they are untrue and false,' أَمْ هُمْ قَوْمٌ طَاغُونَ (or are they people transgressing all bounds?) 'surely, they are misguided, stubborn and unjust people, and this is why they say what they say about you (O Muhammad). ' Allah the Exalted said, أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ (Or do they say: "He has forged it?") They said, 'he has forged this Qur'an and brought it from his own.' Allah the Exalted responded to them, بَلْ لَا يُؤْمِنُونَ (Nay! They believe not!), meaning, their disbelief drives them to utter these statements, فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا صَادِقِينَ (Let them then produce a recitation like unto it if they are truthful.) meaning, if they are truthful in their statement that Muhammad ﷺ has forged this Qur'an and brought it of his own, then let them produce something similar to what he has brought forth, as in this Qur'an! And even if they combine their strength to that of the people of the earth, Jinns and mankind alike, they will never produce something like the Qur'an, or ten Surahs like it, or even one Surah!

Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman (29)Or do they say: "A poet! We await for him some calamity by time! (30)Say: "Wait! I am with you among those who wait! (31)Or do their minds command them this or are they people transgressing all bounds (32)Or do they say: "He has forged it?" Nay! They believe not (33)Let them then produce a recitation like unto it if they are truthful (34) Absolving the Prophet (ﷺ) of the False Accusations the Idolators made against Him Allah the Exalted commands His Messenger ﷺ to convey His Message to His servants and remind them of His revelation that has been sent down to him. Next, Allah refutes the false accusations that the liars and sinners accused the Prophet ﷺ of, فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ (Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman.) Allah says, 'by the grace of Allah, you, O Muhammad, are not a Kahin, as the ignorant Quraysh idolators claim.' A Kahin is the soothsayer who receives information from the Jinns that the Jinns are able to eavesdrop on news from heaven, وَلَا مَجْنُونٍ (nor a madman) whom Shaytan has possessed with insanity. Allah the Exalted said, while chastising the pagans for uttering false statements about the Prophet ﷺ, أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (Or do they say: "A poet! We await for him some calamity by time!") They said, 'We await a disaster to strike him, for example, death. We will be patient with him until death comes to him and we, thus, get rid of his bother and from his Message.' Allah the Exalted said, قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ (Say: "Wait! I am with you among those who wait!") 'wait and I too will wait with you, and you will come to know to whom the good end and triumph shall be granted in this life and the Hereafter.' Muhammad bin Ishaq reported that 'Abdullah bin Abi Najih said that Mujahid said that Ibn 'Abbas said, "When the Quraysh gathered in the Dar An-Nadwah (their meeting place) to discuss the matter of the Prophet, one of them said, 'Jail him in chains. Then we will wait and in time, a calamity will strike him; he will die just as the poets before him died, such as Zuhayr and An-Nabighah, for he is a poet just like them.' Allah the Exalted said in response to their statement, أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (Or do they say: "A poet! We await for him some calamity by time!")" Allah the Exalted said, أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا ۚ (Or do their minds command them this), 'do their minds command them to tell these lies against you (O Muhammad), even though they know in their hearts that they are untrue and false,' أَمْ هُمْ قَوْمٌ طَاغُونَ (or are they people transgressing all bounds?) 'surely, they are misguided, stubborn and unjust people, and this is why they say what they say about you (O Muhammad). ' Allah the Exalted said, أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ (Or do they say: "He has forged it?") They said, 'he has forged this Qur'an and brought it from his own.' Allah the Exalted responded to them, بَلْ لَا يُؤْمِنُونَ (Nay! They believe not!), meaning, their disbelief drives them to utter these statements, فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا صَادِقِينَ (Let them then produce a recitation like unto it if they are truthful.) meaning, if they are truthful in their statement that Muhammad ﷺ has forged this Qur'an and brought it of his own, then let them produce something similar to what he has brought forth, as in this Qur'an! And even if they combine their strength to that of the people of the earth, Jinns and mankind alike, they will never produce something like the Qur'an, or ten Surahs like it, or even one Surah!

Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman (29)Or do they say: "A poet! We await for him some calamity by time! (30)Say: "Wait! I am with you among those who wait! (31)Or do their minds command them this or are they people transgressing all bounds (32)Or do they say: "He has forged it?" Nay! They believe not (33)Let them then produce a recitation like unto it if they are truthful (34) Absolving the Prophet (ﷺ) of the False Accusations the Idolators made against Him Allah the Exalted commands His Messenger ﷺ to convey His Message to His servants and remind them of His revelation that has been sent down to him. Next, Allah refutes the false accusations that the liars and sinners accused the Prophet ﷺ of, فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ (Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman.) Allah says, 'by the grace of Allah, you, O Muhammad, are not a Kahin, as the ignorant Quraysh idolators claim.' A Kahin is the soothsayer who receives information from the Jinns that the Jinns are able to eavesdrop on news from heaven, وَلَا مَجْنُونٍ (nor a madman) whom Shaytan has possessed with insanity. Allah the Exalted said, while chastising the pagans for uttering false statements about the Prophet ﷺ, أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (Or do they say: "A poet! We await for him some calamity by time!") They said, 'We await a disaster to strike him, for example, death. We will be patient with him until death comes to him and we, thus, get rid of his bother and from his Message.' Allah the Exalted said, قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ (Say: "Wait! I am with you among those who wait!") 'wait and I too will wait with you, and you will come to know to whom the good end and triumph shall be granted in this life and the Hereafter.' Muhammad bin Ishaq reported that 'Abdullah bin Abi Najih said that Mujahid said that Ibn 'Abbas said, "When the Quraysh gathered in the Dar An-Nadwah (their meeting place) to discuss the matter of the Prophet, one of them said, 'Jail him in chains. Then we will wait and in time, a calamity will strike him; he will die just as the poets before him died, such as Zuhayr and An-Nabighah, for he is a poet just like them.' Allah the Exalted said in response to their statement, أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (Or do they say: "A poet! We await for him some calamity by time!")" Allah the Exalted said, أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا ۚ (Or do their minds command them this), 'do their minds command them to tell these lies against you (O Muhammad), even though they know in their hearts that they are untrue and false,' أَمْ هُمْ قَوْمٌ طَاغُونَ (or are they people transgressing all bounds?) 'surely, they are misguided, stubborn and unjust people, and this is why they say what they say about you (O Muhammad). ' Allah the Exalted said, أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ (Or do they say: "He has forged it?") They said, 'he has forged this Qur'an and brought it from his own.' Allah the Exalted responded to them, بَلْ لَا يُؤْمِنُونَ (Nay! They believe not!), meaning, their disbelief drives them to utter these statements, فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا صَادِقِينَ (Let them then produce a recitation like unto it if they are truthful.) meaning, if they are truthful in their statement that Muhammad ﷺ has forged this Qur'an and brought it of his own, then let them produce something similar to what he has brought forth, as in this Qur'an! And even if they combine their strength to that of the people of the earth, Jinns and mankind alike, they will never produce something like the Qur'an, or ten Surahs like it, or even one Surah!

Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman (29)Or do they say: "A poet! We await for him some calamity by time! (30)Say: "Wait! I am with you among those who wait! (31)Or do their minds command them this or are they people transgressing all bounds (32)Or do they say: "He has forged it?" Nay! They believe not (33)Let them then produce a recitation like unto it if they are truthful (34) Absolving the Prophet (ﷺ) of the False Accusations the Idolators made against Him Allah the Exalted commands His Messenger ﷺ to convey His Message to His servants and remind them of His revelation that has been sent down to him. Next, Allah refutes the false accusations that the liars and sinners accused the Prophet ﷺ of, فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ (Therefore, remind. By the grace of Allah, you are neither a Kahin nor a madman.) Allah says, 'by the grace of Allah, you, O Muhammad, are not a Kahin, as the ignorant Quraysh idolators claim.' A Kahin is the soothsayer who receives information from the Jinns that the Jinns are able to eavesdrop on news from heaven, وَلَا مَجْنُونٍ (nor a madman) whom Shaytan has possessed with insanity. Allah the Exalted said, while chastising the pagans for uttering false statements about the Prophet ﷺ, أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (Or do they say: "A poet! We await for him some calamity by time!") They said, 'We await a disaster to strike him, for example, death. We will be patient with him until death comes to him and we, thus, get rid of his bother and from his Message.' Allah the Exalted said, قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ (Say: "Wait! I am with you among those who wait!") 'wait and I too will wait with you, and you will come to know to whom the good end and triumph shall be granted in this life and the Hereafter.' Muhammad bin Ishaq reported that 'Abdullah bin Abi Najih said that Mujahid said that Ibn 'Abbas said, "When the Quraysh gathered in the Dar An-Nadwah (their meeting place) to discuss the matter of the Prophet, one of them said, 'Jail him in chains. Then we will wait and in time, a calamity will strike him; he will die just as the poets before him died, such as Zuhayr and An-Nabighah, for he is a poet just like them.' Allah the Exalted said in response to their statement, أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (Or do they say: "A poet! We await for him some calamity by time!")" Allah the Exalted said, أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا ۚ (Or do their minds command them this), 'do their minds command them to tell these lies against you (O Muhammad), even though they know in their hearts that they are untrue and false,' أَمْ هُمْ قَوْمٌ طَاغُونَ (or are they people transgressing all bounds?) 'surely, they are misguided, stubborn and unjust people, and this is why they say what they say about you (O Muhammad). ' Allah the Exalted said, أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ (Or do they say: "He has forged it?") They said, 'he has forged this Qur'an and brought it from his own.' Allah the Exalted responded to them, بَلْ لَا يُؤْمِنُونَ (Nay! They believe not!), meaning, their disbelief drives them to utter these statements, فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا صَادِقِينَ (Let them then produce a recitation like unto it if they are truthful.) meaning, if they are truthful in their statement that Muhammad ﷺ has forged this Qur'an and brought it of his own, then let them produce something similar to what he has brought forth, as in this Qur'an! And even if they combine their strength to that of the people of the earth, Jinns and mankind alike, they will never produce something like the Qur'an, or ten Surahs like it, or even one Surah!

Or were they created by nothing? Or were they themselves the creators (35)Or did they create the heavens and the earth? Nay, but they have no firm belief (36)Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like (37)Or have they a stairway (to heaven), by means of which they listen? Then let their listener produce some manifest proof (38)Or has He only daughters and you have sons (39)Or is it that you ask a wage from them so that they are burdened with a load of debt (40)Or that the Unseen is with them, and they write it down (41)Or do they intend a plot? But those who disbelieve are themselves plotted against (42)Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (43) Affirming Tawhid and annulling the Plots of the Idolators This is the position where Tawhid of Allah Lordship and Divinity are affirmed.Allah the Exalted said, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (Or were they created by nothing? Or were they themselves the creators?) Allah asks them, were they created without a maker or did they create themselves? Neither is true. Allah is the One Who created them and brought them into existence after they were nothing. Al-Bukhari recorded that Jubayr bin Mut'im said, "I heard the Prophet ﷺ recite Surat At-Tur in Al-Maghrib prayer and when he reached this Ayah, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ - أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ - أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?), I felt my heart would fly away." This Hadith is collected in the Two Sahihs using various chains of narration. Jubayr bin Mut'im went to the Messenger of Allah after the battle of Badr to ransom the captured idolators. At that time, he was still an idolator. Hearing the Prophet recite this Ayah was one of the reasons that he later embraced Islam. Allah the Exalted said, أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ (Or did they create the heavens and the earth? Nay, but they have no firm belief.) meaning, Allah is censuring the idolators for their idolatry, while asking them if they created the heavens and earth. They knew that Allah Alone is the Creator without partners with Him. However, they fell into idolatry because they had no firm belief, أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?) meanings, do they have the authority to do whatever they will in His kingdom? Do they hold the keys to His treasures in their hands? أَمْ هُمُ الْمُصَيْطِرُونَ (or are they the tyrants with the authority to do as they like?) meanings, are they the tyrants who would hold the creation to account Never, Allah the Exalted and Most Honored is the Only King and Owner of the existence and He does what He wills. Allah the Exalted said, أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ (Or have they a stairway, by means of which they listen.) meaning, do they have a stairway to heaven (to the place where the angels are), فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ (Then let their listener produce some manifest proof.) meaning, let their listener produce evidence to the truth of their actions and statements. They will never be able to do so and therefore, they have nothing and have no evidence for their stance. Allah admonishes them regarding their claim that He has daughters and that the angels are females! The pagans chose for themselves male offspring and preferred them instead of females, and when one of them would be brought the good news of a daughter being born, his face would turn dark on account of his suppressed anger! Yet, they made the angels Allah's daughters and worshipped them besides Allah, أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ (Or has He only daughters and you have sons?) Allah sends a strong warning and stern admonition to them in this Ayah and a sure promise. Allah said, أَمْ تَسْأَلُهُمْ أَجْرًا (Or is it that you ask a wage from them?) meaning, 'as a remuneration for your preaching Allah's Message to them Nay, you, do not ask them for a wage,' فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ (so that they are burdened with a load of debt?), meaning, for in this situation, one will complain of the least bothersome thing and feel it difficult and burdensome for him, أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or that the Unseen is with them, and they write it down?) means, they do not have knowledge of the Unseen, for none in the heavens or earth knows the Unseen except Allah, أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ (Or do they intend a plot? But those who disbelieve are themselves plotted against!) Allah the Exalted is asking, 'Do these people who utter such statements about the Messenger and his religion seek to deceive the people and plot against the Messenger and his Companions? If they do, then let them know that their plots will only harm them. Therefore, they are being plotted against rather than being the plotters!' أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (to Him).) This Ayah contains harsh refutation directed at the idolators for worshipping the idols and calling upon rivals along with Allah. Allah next glorifies His Most Honorable Self from what they ascribe to Him, their lies and idolatry, سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Glorified be Allah from all that they ascribe as partners (to Him).)

Or were they created by nothing? Or were they themselves the creators (35)Or did they create the heavens and the earth? Nay, but they have no firm belief (36)Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like (37)Or have they a stairway (to heaven), by means of which they listen? Then let their listener produce some manifest proof (38)Or has He only daughters and you have sons (39)Or is it that you ask a wage from them so that they are burdened with a load of debt (40)Or that the Unseen is with them, and they write it down (41)Or do they intend a plot? But those who disbelieve are themselves plotted against (42)Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (43) Affirming Tawhid and annulling the Plots of the Idolators This is the position where Tawhid of Allah Lordship and Divinity are affirmed.Allah the Exalted said, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (Or were they created by nothing? Or were they themselves the creators?) Allah asks them, were they created without a maker or did they create themselves? Neither is true. Allah is the One Who created them and brought them into existence after they were nothing. Al-Bukhari recorded that Jubayr bin Mut'im said, "I heard the Prophet ﷺ recite Surat At-Tur in Al-Maghrib prayer and when he reached this Ayah, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ - أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ - أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?), I felt my heart would fly away." This Hadith is collected in the Two Sahihs using various chains of narration. Jubayr bin Mut'im went to the Messenger of Allah after the battle of Badr to ransom the captured idolators. At that time, he was still an idolator. Hearing the Prophet recite this Ayah was one of the reasons that he later embraced Islam. Allah the Exalted said, أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ (Or did they create the heavens and the earth? Nay, but they have no firm belief.) meaning, Allah is censuring the idolators for their idolatry, while asking them if they created the heavens and earth. They knew that Allah Alone is the Creator without partners with Him. However, they fell into idolatry because they had no firm belief, أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?) meanings, do they have the authority to do whatever they will in His kingdom? Do they hold the keys to His treasures in their hands? أَمْ هُمُ الْمُصَيْطِرُونَ (or are they the tyrants with the authority to do as they like?) meanings, are they the tyrants who would hold the creation to account Never, Allah the Exalted and Most Honored is the Only King and Owner of the existence and He does what He wills. Allah the Exalted said, أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ (Or have they a stairway, by means of which they listen.) meaning, do they have a stairway to heaven (to the place where the angels are), فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ (Then let their listener produce some manifest proof.) meaning, let their listener produce evidence to the truth of their actions and statements. They will never be able to do so and therefore, they have nothing and have no evidence for their stance. Allah admonishes them regarding their claim that He has daughters and that the angels are females! The pagans chose for themselves male offspring and preferred them instead of females, and when one of them would be brought the good news of a daughter being born, his face would turn dark on account of his suppressed anger! Yet, they made the angels Allah's daughters and worshipped them besides Allah, أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ (Or has He only daughters and you have sons?) Allah sends a strong warning and stern admonition to them in this Ayah and a sure promise. Allah said, أَمْ تَسْأَلُهُمْ أَجْرًا (Or is it that you ask a wage from them?) meaning, 'as a remuneration for your preaching Allah's Message to them Nay, you, do not ask them for a wage,' فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ (so that they are burdened with a load of debt?), meaning, for in this situation, one will complain of the least bothersome thing and feel it difficult and burdensome for him, أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or that the Unseen is with them, and they write it down?) means, they do not have knowledge of the Unseen, for none in the heavens or earth knows the Unseen except Allah, أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ (Or do they intend a plot? But those who disbelieve are themselves plotted against!) Allah the Exalted is asking, 'Do these people who utter such statements about the Messenger and his religion seek to deceive the people and plot against the Messenger and his Companions? If they do, then let them know that their plots will only harm them. Therefore, they are being plotted against rather than being the plotters!' أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (to Him).) This Ayah contains harsh refutation directed at the idolators for worshipping the idols and calling upon rivals along with Allah. Allah next glorifies His Most Honorable Self from what they ascribe to Him, their lies and idolatry, سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Glorified be Allah from all that they ascribe as partners (to Him).)

Or were they created by nothing? Or were they themselves the creators (35)Or did they create the heavens and the earth? Nay, but they have no firm belief (36)Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like (37)Or have they a stairway (to heaven), by means of which they listen? Then let their listener produce some manifest proof (38)Or has He only daughters and you have sons (39)Or is it that you ask a wage from them so that they are burdened with a load of debt (40)Or that the Unseen is with them, and they write it down (41)Or do they intend a plot? But those who disbelieve are themselves plotted against (42)Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (43) Affirming Tawhid and annulling the Plots of the Idolators This is the position where Tawhid of Allah Lordship and Divinity are affirmed.Allah the Exalted said, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (Or were they created by nothing? Or were they themselves the creators?) Allah asks them, were they created without a maker or did they create themselves? Neither is true. Allah is the One Who created them and brought them into existence after they were nothing. Al-Bukhari recorded that Jubayr bin Mut'im said, "I heard the Prophet ﷺ recite Surat At-Tur in Al-Maghrib prayer and when he reached this Ayah, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ - أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ - أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?), I felt my heart would fly away." This Hadith is collected in the Two Sahihs using various chains of narration. Jubayr bin Mut'im went to the Messenger of Allah after the battle of Badr to ransom the captured idolators. At that time, he was still an idolator. Hearing the Prophet recite this Ayah was one of the reasons that he later embraced Islam. Allah the Exalted said, أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ (Or did they create the heavens and the earth? Nay, but they have no firm belief.) meaning, Allah is censuring the idolators for their idolatry, while asking them if they created the heavens and earth. They knew that Allah Alone is the Creator without partners with Him. However, they fell into idolatry because they had no firm belief, أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?) meanings, do they have the authority to do whatever they will in His kingdom? Do they hold the keys to His treasures in their hands? أَمْ هُمُ الْمُصَيْطِرُونَ (or are they the tyrants with the authority to do as they like?) meanings, are they the tyrants who would hold the creation to account Never, Allah the Exalted and Most Honored is the Only King and Owner of the existence and He does what He wills. Allah the Exalted said, أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ (Or have they a stairway, by means of which they listen.) meaning, do they have a stairway to heaven (to the place where the angels are), فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ (Then let their listener produce some manifest proof.) meaning, let their listener produce evidence to the truth of their actions and statements. They will never be able to do so and therefore, they have nothing and have no evidence for their stance. Allah admonishes them regarding their claim that He has daughters and that the angels are females! The pagans chose for themselves male offspring and preferred them instead of females, and when one of them would be brought the good news of a daughter being born, his face would turn dark on account of his suppressed anger! Yet, they made the angels Allah's daughters and worshipped them besides Allah, أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ (Or has He only daughters and you have sons?) Allah sends a strong warning and stern admonition to them in this Ayah and a sure promise. Allah said, أَمْ تَسْأَلُهُمْ أَجْرًا (Or is it that you ask a wage from them?) meaning, 'as a remuneration for your preaching Allah's Message to them Nay, you, do not ask them for a wage,' فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ (so that they are burdened with a load of debt?), meaning, for in this situation, one will complain of the least bothersome thing and feel it difficult and burdensome for him, أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or that the Unseen is with them, and they write it down?) means, they do not have knowledge of the Unseen, for none in the heavens or earth knows the Unseen except Allah, أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ (Or do they intend a plot? But those who disbelieve are themselves plotted against!) Allah the Exalted is asking, 'Do these people who utter such statements about the Messenger and his religion seek to deceive the people and plot against the Messenger and his Companions? If they do, then let them know that their plots will only harm them. Therefore, they are being plotted against rather than being the plotters!' أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (to Him).) This Ayah contains harsh refutation directed at the idolators for worshipping the idols and calling upon rivals along with Allah. Allah next glorifies His Most Honorable Self from what they ascribe to Him, their lies and idolatry, سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Glorified be Allah from all that they ascribe as partners (to Him).)

Or were they created by nothing? Or were they themselves the creators (35)Or did they create the heavens and the earth? Nay, but they have no firm belief (36)Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like (37)Or have they a stairway (to heaven), by means of which they listen? Then let their listener produce some manifest proof (38)Or has He only daughters and you have sons (39)Or is it that you ask a wage from them so that they are burdened with a load of debt (40)Or that the Unseen is with them, and they write it down (41)Or do they intend a plot? But those who disbelieve are themselves plotted against (42)Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (43) Affirming Tawhid and annulling the Plots of the Idolators This is the position where Tawhid of Allah Lordship and Divinity are affirmed.Allah the Exalted said, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (Or were they created by nothing? Or were they themselves the creators?) Allah asks them, were they created without a maker or did they create themselves? Neither is true. Allah is the One Who created them and brought them into existence after they were nothing. Al-Bukhari recorded that Jubayr bin Mut'im said, "I heard the Prophet ﷺ recite Surat At-Tur in Al-Maghrib prayer and when he reached this Ayah, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ - أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ - أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?), I felt my heart would fly away." This Hadith is collected in the Two Sahihs using various chains of narration. Jubayr bin Mut'im went to the Messenger of Allah after the battle of Badr to ransom the captured idolators. At that time, he was still an idolator. Hearing the Prophet recite this Ayah was one of the reasons that he later embraced Islam. Allah the Exalted said, أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ (Or did they create the heavens and the earth? Nay, but they have no firm belief.) meaning, Allah is censuring the idolators for their idolatry, while asking them if they created the heavens and earth. They knew that Allah Alone is the Creator without partners with Him. However, they fell into idolatry because they had no firm belief, أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?) meanings, do they have the authority to do whatever they will in His kingdom? Do they hold the keys to His treasures in their hands? أَمْ هُمُ الْمُصَيْطِرُونَ (or are they the tyrants with the authority to do as they like?) meanings, are they the tyrants who would hold the creation to account Never, Allah the Exalted and Most Honored is the Only King and Owner of the existence and He does what He wills. Allah the Exalted said, أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ (Or have they a stairway, by means of which they listen.) meaning, do they have a stairway to heaven (to the place where the angels are), فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ (Then let their listener produce some manifest proof.) meaning, let their listener produce evidence to the truth of their actions and statements. They will never be able to do so and therefore, they have nothing and have no evidence for their stance. Allah admonishes them regarding their claim that He has daughters and that the angels are females! The pagans chose for themselves male offspring and preferred them instead of females, and when one of them would be brought the good news of a daughter being born, his face would turn dark on account of his suppressed anger! Yet, they made the angels Allah's daughters and worshipped them besides Allah, أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ (Or has He only daughters and you have sons?) Allah sends a strong warning and stern admonition to them in this Ayah and a sure promise. Allah said, أَمْ تَسْأَلُهُمْ أَجْرًا (Or is it that you ask a wage from them?) meaning, 'as a remuneration for your preaching Allah's Message to them Nay, you, do not ask them for a wage,' فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ (so that they are burdened with a load of debt?), meaning, for in this situation, one will complain of the least bothersome thing and feel it difficult and burdensome for him, أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or that the Unseen is with them, and they write it down?) means, they do not have knowledge of the Unseen, for none in the heavens or earth knows the Unseen except Allah, أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ (Or do they intend a plot? But those who disbelieve are themselves plotted against!) Allah the Exalted is asking, 'Do these people who utter such statements about the Messenger and his religion seek to deceive the people and plot against the Messenger and his Companions? If they do, then let them know that their plots will only harm them. Therefore, they are being plotted against rather than being the plotters!' أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (to Him).) This Ayah contains harsh refutation directed at the idolators for worshipping the idols and calling upon rivals along with Allah. Allah next glorifies His Most Honorable Self from what they ascribe to Him, their lies and idolatry, سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Glorified be Allah from all that they ascribe as partners (to Him).)

Or were they created by nothing? Or were they themselves the creators (35)Or did they create the heavens and the earth? Nay, but they have no firm belief (36)Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like (37)Or have they a stairway (to heaven), by means of which they listen? Then let their listener produce some manifest proof (38)Or has He only daughters and you have sons (39)Or is it that you ask a wage from them so that they are burdened with a load of debt (40)Or that the Unseen is with them, and they write it down (41)Or do they intend a plot? But those who disbelieve are themselves plotted against (42)Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (43) Affirming Tawhid and annulling the Plots of the Idolators This is the position where Tawhid of Allah Lordship and Divinity are affirmed.Allah the Exalted said, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (Or were they created by nothing? Or were they themselves the creators?) Allah asks them, were they created without a maker or did they create themselves? Neither is true. Allah is the One Who created them and brought them into existence after they were nothing. Al-Bukhari recorded that Jubayr bin Mut'im said, "I heard the Prophet ﷺ recite Surat At-Tur in Al-Maghrib prayer and when he reached this Ayah, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ - أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ - أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?), I felt my heart would fly away." This Hadith is collected in the Two Sahihs using various chains of narration. Jubayr bin Mut'im went to the Messenger of Allah after the battle of Badr to ransom the captured idolators. At that time, he was still an idolator. Hearing the Prophet recite this Ayah was one of the reasons that he later embraced Islam. Allah the Exalted said, أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ (Or did they create the heavens and the earth? Nay, but they have no firm belief.) meaning, Allah is censuring the idolators for their idolatry, while asking them if they created the heavens and earth. They knew that Allah Alone is the Creator without partners with Him. However, they fell into idolatry because they had no firm belief, أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?) meanings, do they have the authority to do whatever they will in His kingdom? Do they hold the keys to His treasures in their hands? أَمْ هُمُ الْمُصَيْطِرُونَ (or are they the tyrants with the authority to do as they like?) meanings, are they the tyrants who would hold the creation to account Never, Allah the Exalted and Most Honored is the Only King and Owner of the existence and He does what He wills. Allah the Exalted said, أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ (Or have they a stairway, by means of which they listen.) meaning, do they have a stairway to heaven (to the place where the angels are), فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ (Then let their listener produce some manifest proof.) meaning, let their listener produce evidence to the truth of their actions and statements. They will never be able to do so and therefore, they have nothing and have no evidence for their stance. Allah admonishes them regarding their claim that He has daughters and that the angels are females! The pagans chose for themselves male offspring and preferred them instead of females, and when one of them would be brought the good news of a daughter being born, his face would turn dark on account of his suppressed anger! Yet, they made the angels Allah's daughters and worshipped them besides Allah, أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ (Or has He only daughters and you have sons?) Allah sends a strong warning and stern admonition to them in this Ayah and a sure promise. Allah said, أَمْ تَسْأَلُهُمْ أَجْرًا (Or is it that you ask a wage from them?) meaning, 'as a remuneration for your preaching Allah's Message to them Nay, you, do not ask them for a wage,' فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ (so that they are burdened with a load of debt?), meaning, for in this situation, one will complain of the least bothersome thing and feel it difficult and burdensome for him, أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or that the Unseen is with them, and they write it down?) means, they do not have knowledge of the Unseen, for none in the heavens or earth knows the Unseen except Allah, أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ (Or do they intend a plot? But those who disbelieve are themselves plotted against!) Allah the Exalted is asking, 'Do these people who utter such statements about the Messenger and his religion seek to deceive the people and plot against the Messenger and his Companions? If they do, then let them know that their plots will only harm them. Therefore, they are being plotted against rather than being the plotters!' أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (to Him).) This Ayah contains harsh refutation directed at the idolators for worshipping the idols and calling upon rivals along with Allah. Allah next glorifies His Most Honorable Self from what they ascribe to Him, their lies and idolatry, سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Glorified be Allah from all that they ascribe as partners (to Him).)

Or were they created by nothing? Or were they themselves the creators (35)Or did they create the heavens and the earth? Nay, but they have no firm belief (36)Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like (37)Or have they a stairway (to heaven), by means of which they listen? Then let their listener produce some manifest proof (38)Or has He only daughters and you have sons (39)Or is it that you ask a wage from them so that they are burdened with a load of debt (40)Or that the Unseen is with them, and they write it down (41)Or do they intend a plot? But those who disbelieve are themselves plotted against (42)Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (43) Affirming Tawhid and annulling the Plots of the Idolators This is the position where Tawhid of Allah Lordship and Divinity are affirmed.Allah the Exalted said, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (Or were they created by nothing? Or were they themselves the creators?) Allah asks them, were they created without a maker or did they create themselves? Neither is true. Allah is the One Who created them and brought them into existence after they were nothing. Al-Bukhari recorded that Jubayr bin Mut'im said, "I heard the Prophet ﷺ recite Surat At-Tur in Al-Maghrib prayer and when he reached this Ayah, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ - أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ - أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?), I felt my heart would fly away." This Hadith is collected in the Two Sahihs using various chains of narration. Jubayr bin Mut'im went to the Messenger of Allah after the battle of Badr to ransom the captured idolators. At that time, he was still an idolator. Hearing the Prophet recite this Ayah was one of the reasons that he later embraced Islam. Allah the Exalted said, أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ (Or did they create the heavens and the earth? Nay, but they have no firm belief.) meaning, Allah is censuring the idolators for their idolatry, while asking them if they created the heavens and earth. They knew that Allah Alone is the Creator without partners with Him. However, they fell into idolatry because they had no firm belief, أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?) meanings, do they have the authority to do whatever they will in His kingdom? Do they hold the keys to His treasures in their hands? أَمْ هُمُ الْمُصَيْطِرُونَ (or are they the tyrants with the authority to do as they like?) meanings, are they the tyrants who would hold the creation to account Never, Allah the Exalted and Most Honored is the Only King and Owner of the existence and He does what He wills. Allah the Exalted said, أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ (Or have they a stairway, by means of which they listen.) meaning, do they have a stairway to heaven (to the place where the angels are), فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ (Then let their listener produce some manifest proof.) meaning, let their listener produce evidence to the truth of their actions and statements. They will never be able to do so and therefore, they have nothing and have no evidence for their stance. Allah admonishes them regarding their claim that He has daughters and that the angels are females! The pagans chose for themselves male offspring and preferred them instead of females, and when one of them would be brought the good news of a daughter being born, his face would turn dark on account of his suppressed anger! Yet, they made the angels Allah's daughters and worshipped them besides Allah, أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ (Or has He only daughters and you have sons?) Allah sends a strong warning and stern admonition to them in this Ayah and a sure promise. Allah said, أَمْ تَسْأَلُهُمْ أَجْرًا (Or is it that you ask a wage from them?) meaning, 'as a remuneration for your preaching Allah's Message to them Nay, you, do not ask them for a wage,' فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ (so that they are burdened with a load of debt?), meaning, for in this situation, one will complain of the least bothersome thing and feel it difficult and burdensome for him, أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or that the Unseen is with them, and they write it down?) means, they do not have knowledge of the Unseen, for none in the heavens or earth knows the Unseen except Allah, أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ (Or do they intend a plot? But those who disbelieve are themselves plotted against!) Allah the Exalted is asking, 'Do these people who utter such statements about the Messenger and his religion seek to deceive the people and plot against the Messenger and his Companions? If they do, then let them know that their plots will only harm them. Therefore, they are being plotted against rather than being the plotters!' أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (to Him).) This Ayah contains harsh refutation directed at the idolators for worshipping the idols and calling upon rivals along with Allah. Allah next glorifies His Most Honorable Self from what they ascribe to Him, their lies and idolatry, سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Glorified be Allah from all that they ascribe as partners (to Him).)

Or were they created by nothing? Or were they themselves the creators (35)Or did they create the heavens and the earth? Nay, but they have no firm belief (36)Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like (37)Or have they a stairway (to heaven), by means of which they listen? Then let their listener produce some manifest proof (38)Or has He only daughters and you have sons (39)Or is it that you ask a wage from them so that they are burdened with a load of debt (40)Or that the Unseen is with them, and they write it down (41)Or do they intend a plot? But those who disbelieve are themselves plotted against (42)Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (43) Affirming Tawhid and annulling the Plots of the Idolators This is the position where Tawhid of Allah Lordship and Divinity are affirmed.Allah the Exalted said, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (Or were they created by nothing? Or were they themselves the creators?) Allah asks them, were they created without a maker or did they create themselves? Neither is true. Allah is the One Who created them and brought them into existence after they were nothing. Al-Bukhari recorded that Jubayr bin Mut'im said, "I heard the Prophet ﷺ recite Surat At-Tur in Al-Maghrib prayer and when he reached this Ayah, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ - أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ - أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?), I felt my heart would fly away." This Hadith is collected in the Two Sahihs using various chains of narration. Jubayr bin Mut'im went to the Messenger of Allah after the battle of Badr to ransom the captured idolators. At that time, he was still an idolator. Hearing the Prophet recite this Ayah was one of the reasons that he later embraced Islam. Allah the Exalted said, أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ (Or did they create the heavens and the earth? Nay, but they have no firm belief.) meaning, Allah is censuring the idolators for their idolatry, while asking them if they created the heavens and earth. They knew that Allah Alone is the Creator without partners with Him. However, they fell into idolatry because they had no firm belief, أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?) meanings, do they have the authority to do whatever they will in His kingdom? Do they hold the keys to His treasures in their hands? أَمْ هُمُ الْمُصَيْطِرُونَ (or are they the tyrants with the authority to do as they like?) meanings, are they the tyrants who would hold the creation to account Never, Allah the Exalted and Most Honored is the Only King and Owner of the existence and He does what He wills. Allah the Exalted said, أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ (Or have they a stairway, by means of which they listen.) meaning, do they have a stairway to heaven (to the place where the angels are), فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ (Then let their listener produce some manifest proof.) meaning, let their listener produce evidence to the truth of their actions and statements. They will never be able to do so and therefore, they have nothing and have no evidence for their stance. Allah admonishes them regarding their claim that He has daughters and that the angels are females! The pagans chose for themselves male offspring and preferred them instead of females, and when one of them would be brought the good news of a daughter being born, his face would turn dark on account of his suppressed anger! Yet, they made the angels Allah's daughters and worshipped them besides Allah, أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ (Or has He only daughters and you have sons?) Allah sends a strong warning and stern admonition to them in this Ayah and a sure promise. Allah said, أَمْ تَسْأَلُهُمْ أَجْرًا (Or is it that you ask a wage from them?) meaning, 'as a remuneration for your preaching Allah's Message to them Nay, you, do not ask them for a wage,' فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ (so that they are burdened with a load of debt?), meaning, for in this situation, one will complain of the least bothersome thing and feel it difficult and burdensome for him, أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or that the Unseen is with them, and they write it down?) means, they do not have knowledge of the Unseen, for none in the heavens or earth knows the Unseen except Allah, أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ (Or do they intend a plot? But those who disbelieve are themselves plotted against!) Allah the Exalted is asking, 'Do these people who utter such statements about the Messenger and his religion seek to deceive the people and plot against the Messenger and his Companions? If they do, then let them know that their plots will only harm them. Therefore, they are being plotted against rather than being the plotters!' أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (to Him).) This Ayah contains harsh refutation directed at the idolators for worshipping the idols and calling upon rivals along with Allah. Allah next glorifies His Most Honorable Self from what they ascribe to Him, their lies and idolatry, سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Glorified be Allah from all that they ascribe as partners (to Him).)

Or were they created by nothing? Or were they themselves the creators (35)Or did they create the heavens and the earth? Nay, but they have no firm belief (36)Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like (37)Or have they a stairway (to heaven), by means of which they listen? Then let their listener produce some manifest proof (38)Or has He only daughters and you have sons (39)Or is it that you ask a wage from them so that they are burdened with a load of debt (40)Or that the Unseen is with them, and they write it down (41)Or do they intend a plot? But those who disbelieve are themselves plotted against (42)Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (43) Affirming Tawhid and annulling the Plots of the Idolators This is the position where Tawhid of Allah Lordship and Divinity are affirmed.Allah the Exalted said, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (Or were they created by nothing? Or were they themselves the creators?) Allah asks them, were they created without a maker or did they create themselves? Neither is true. Allah is the One Who created them and brought them into existence after they were nothing. Al-Bukhari recorded that Jubayr bin Mut'im said, "I heard the Prophet ﷺ recite Surat At-Tur in Al-Maghrib prayer and when he reached this Ayah, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ - أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ - أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?), I felt my heart would fly away." This Hadith is collected in the Two Sahihs using various chains of narration. Jubayr bin Mut'im went to the Messenger of Allah after the battle of Badr to ransom the captured idolators. At that time, he was still an idolator. Hearing the Prophet recite this Ayah was one of the reasons that he later embraced Islam. Allah the Exalted said, أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ (Or did they create the heavens and the earth? Nay, but they have no firm belief.) meaning, Allah is censuring the idolators for their idolatry, while asking them if they created the heavens and earth. They knew that Allah Alone is the Creator without partners with Him. However, they fell into idolatry because they had no firm belief, أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?) meanings, do they have the authority to do whatever they will in His kingdom? Do they hold the keys to His treasures in their hands? أَمْ هُمُ الْمُصَيْطِرُونَ (or are they the tyrants with the authority to do as they like?) meanings, are they the tyrants who would hold the creation to account Never, Allah the Exalted and Most Honored is the Only King and Owner of the existence and He does what He wills. Allah the Exalted said, أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ (Or have they a stairway, by means of which they listen.) meaning, do they have a stairway to heaven (to the place where the angels are), فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ (Then let their listener produce some manifest proof.) meaning, let their listener produce evidence to the truth of their actions and statements. They will never be able to do so and therefore, they have nothing and have no evidence for their stance. Allah admonishes them regarding their claim that He has daughters and that the angels are females! The pagans chose for themselves male offspring and preferred them instead of females, and when one of them would be brought the good news of a daughter being born, his face would turn dark on account of his suppressed anger! Yet, they made the angels Allah's daughters and worshipped them besides Allah, أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ (Or has He only daughters and you have sons?) Allah sends a strong warning and stern admonition to them in this Ayah and a sure promise. Allah said, أَمْ تَسْأَلُهُمْ أَجْرًا (Or is it that you ask a wage from them?) meaning, 'as a remuneration for your preaching Allah's Message to them Nay, you, do not ask them for a wage,' فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ (so that they are burdened with a load of debt?), meaning, for in this situation, one will complain of the least bothersome thing and feel it difficult and burdensome for him, أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or that the Unseen is with them, and they write it down?) means, they do not have knowledge of the Unseen, for none in the heavens or earth knows the Unseen except Allah, أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ (Or do they intend a plot? But those who disbelieve are themselves plotted against!) Allah the Exalted is asking, 'Do these people who utter such statements about the Messenger and his religion seek to deceive the people and plot against the Messenger and his Companions? If they do, then let them know that their plots will only harm them. Therefore, they are being plotted against rather than being the plotters!' أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (to Him).) This Ayah contains harsh refutation directed at the idolators for worshipping the idols and calling upon rivals along with Allah. Allah next glorifies His Most Honorable Self from what they ascribe to Him, their lies and idolatry, سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Glorified be Allah from all that they ascribe as partners (to Him).)

Or were they created by nothing? Or were they themselves the creators (35)Or did they create the heavens and the earth? Nay, but they have no firm belief (36)Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like (37)Or have they a stairway (to heaven), by means of which they listen? Then let their listener produce some manifest proof (38)Or has He only daughters and you have sons (39)Or is it that you ask a wage from them so that they are burdened with a load of debt (40)Or that the Unseen is with them, and they write it down (41)Or do they intend a plot? But those who disbelieve are themselves plotted against (42)Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (43) Affirming Tawhid and annulling the Plots of the Idolators This is the position where Tawhid of Allah Lordship and Divinity are affirmed.Allah the Exalted said, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (Or were they created by nothing? Or were they themselves the creators?) Allah asks them, were they created without a maker or did they create themselves? Neither is true. Allah is the One Who created them and brought them into existence after they were nothing. Al-Bukhari recorded that Jubayr bin Mut'im said, "I heard the Prophet ﷺ recite Surat At-Tur in Al-Maghrib prayer and when he reached this Ayah, أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ - أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ - أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?), I felt my heart would fly away." This Hadith is collected in the Two Sahihs using various chains of narration. Jubayr bin Mut'im went to the Messenger of Allah after the battle of Badr to ransom the captured idolators. At that time, he was still an idolator. Hearing the Prophet recite this Ayah was one of the reasons that he later embraced Islam. Allah the Exalted said, أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ (Or did they create the heavens and the earth? Nay, but they have no firm belief.) meaning, Allah is censuring the idolators for their idolatry, while asking them if they created the heavens and earth. They knew that Allah Alone is the Creator without partners with Him. However, they fell into idolatry because they had no firm belief, أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?) meanings, do they have the authority to do whatever they will in His kingdom? Do they hold the keys to His treasures in their hands? أَمْ هُمُ الْمُصَيْطِرُونَ (or are they the tyrants with the authority to do as they like?) meanings, are they the tyrants who would hold the creation to account Never, Allah the Exalted and Most Honored is the Only King and Owner of the existence and He does what He wills. Allah the Exalted said, أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ (Or have they a stairway, by means of which they listen.) meaning, do they have a stairway to heaven (to the place where the angels are), فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ (Then let their listener produce some manifest proof.) meaning, let their listener produce evidence to the truth of their actions and statements. They will never be able to do so and therefore, they have nothing and have no evidence for their stance. Allah admonishes them regarding their claim that He has daughters and that the angels are females! The pagans chose for themselves male offspring and preferred them instead of females, and when one of them would be brought the good news of a daughter being born, his face would turn dark on account of his suppressed anger! Yet, they made the angels Allah's daughters and worshipped them besides Allah, أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ (Or has He only daughters and you have sons?) Allah sends a strong warning and stern admonition to them in this Ayah and a sure promise. Allah said, أَمْ تَسْأَلُهُمْ أَجْرًا (Or is it that you ask a wage from them?) meaning, 'as a remuneration for your preaching Allah's Message to them Nay, you, do not ask them for a wage,' فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ (so that they are burdened with a load of debt?), meaning, for in this situation, one will complain of the least bothersome thing and feel it difficult and burdensome for him, أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or that the Unseen is with them, and they write it down?) means, they do not have knowledge of the Unseen, for none in the heavens or earth knows the Unseen except Allah, أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ (Or do they intend a plot? But those who disbelieve are themselves plotted against!) Allah the Exalted is asking, 'Do these people who utter such statements about the Messenger and his religion seek to deceive the people and plot against the Messenger and his Companions? If they do, then let them know that their plots will only harm them. Therefore, they are being plotted against rather than being the plotters!' أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Or have they a god other than Allah? Glorified be Allah from all that they ascribe as partners (to Him).) This Ayah contains harsh refutation directed at the idolators for worshipping the idols and calling upon rivals along with Allah. Allah next glorifies His Most Honorable Self from what they ascribe to Him, their lies and idolatry, سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (Glorified be Allah from all that they ascribe as partners (to Him).)

And if they were to see a piece of the heaven falling down, they would say: "Clouds gathered in heaps! (44)So leave them alone till they meet their Day, in which they will sink into a fainting (with horror)(45)The Day when their plotting shall not avail them at all, nor will they be helped (46)And verily, for those who do wrong, there is another punishment before this; but most of them know not (47)So wait patiently for the decision of your Lord, for verily, you are under Our Eyes; and glorify the praises of your Lord when you get up (48)And in the nighttime also glorify His praises and at the setting of the stars (49) The Stubbornness of the Idolators; Their Punishment Allah the Exalted reaffirms the stubbornness of the idolators and their ignorance of what goes around them, وَإِنْ يَرَوْا كِسْفًا مِنَ السَّمَاءِ سَاقِطًا (And if they were to see a piece of the heaven falling down,) meaning, on them as punishment, they would not believe it is coming their way, saying that, these are layers of clouds on top of each other. Allah the Exalted said in other Ayat, وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ - لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا بَلْ نَحْنُ قَوْمٌ مَسْحُورُونَ (And even if We opened to them a gate from the heaven and they were to keep on ascending thereto (all day long), they would surely say (in the evening): "Our eyes have been dazzled. Nay, we are a people bewitched.")(15:14-15) Allah the Exalted said, فَذَرْهُمْ (So leave them alone), 'O Muhammad,' حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ (till they meet their Day, in which they will sink into a fainting.) on the Day of Resurrection, يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا (The Day when their plotting shall not avail them at all,) meaning, on the Day of Resurrection, their deceit and plots they planned in this life shall not help them in the least, وَلَا هُمْ يُنْصَرُونَ (nor will they be helped.) Allah the Exalted said, وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ (And verily, for those who do wrong, there is another punishment before this;) meaning, that of being the torment in this world. Allah the Exalted said in another Ayah, وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ (And verily, We will make them taste of the near torment prior to the supreme torment (in the Hereafter), in order that they may return.)(32:21) Allah said; وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ (but most of them know not.) meaning, 'We will torment them in the life of the world and test them with various hardships, so that they might go back and repent. However, they do not understand what is happening to them or why, because when the torment is removed, they revert to committing the worst of what they used to do before.' A Hadith states that, Ordering the Prophet (ﷺ) to have Patience and to glorify Allah Allah the Exalted said, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes;) meaning, 'be patient in the face of their annoyance and do not be concerned about it, for you are under Our Eyes and Protection, and We will surely protect you from the people,' وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) Ad-Dahhak said, "Meaning to stand for the Salah (and say): "Glorious are You and with Your praise, Hallowed be Your Name, Exalted be Your majesty, and there is no God (worthy of worship) except You." In his Sahih, Muslim recorded that 'Umar used to recite this supplication when he began Salah. Ahmad and the Sunan compilers recorded this Hadith from Abu Sa'id and other Companions, who stated that the Prophet ﷺ used to say that. Abu Al-Jawza' commented on the Ayah; وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) "From your sleep, from your bed." And this is the view chosen by Ibn Jarir. Suporting this view is the Hadith that Imam Ahmad recorded that 'Ubadah bin As-Samit said that the Messenger of Allah ﷺ said, مَنْ تَعَارَّ مِنَ اللَّيْلِ فَقَالَ: لَا إِلٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ، سُبْحَانَ اللهِ وَالْحَمْدُ للهِ وَلَا إِلٰهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ. ثُمَّ قَالَ: رَبِّ اغْفِرْ لِي - أو قال: ثُمَّ دَعَا - اسْتُجِيبَ لَهُ، فَإِنْ عَزَمَ فَتَوَضَّأَ ثُمَّ صَلَّىٰ، قُبِلَتْ صَلَاتُهُ (Whoever gets up at night and says: 'La ilaha illallah, He is One without partners. For Him is the kingdom and all praise is due to Him. He has power over all things. Glory be to Allah, and all praise is due to Allah, and La illaha illallah and Allah is Greater. There is neither might nor power except Allah.' And then says, 'O Lord! Forgive me.' Or invokes (Allah), he will be responded to it, and if he intends and performs ablution and prays, his prayer will be accepted.) Al-Bukhari and the Sunan compilers also recorded this Hadith. Ibn Abi Najih reported that Mujahid commented on the Ayah, وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) saying, "From every gathering you sit in." Ath-Thawri said that Abu Ishaq narrated that Abu Al-Ahwas said that, وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) "When a person wants to stand from a gathering, he says: 'Glory be to You, O Allah, and with Your praise.'" Abu Hurayrah narrated that the Prophet ﷺ said, مَنْ جَلَسَ فِي مَجْلِسٍ فَكَثُرَ فِيهِ لَغَطُهُ، فَقَالَ قَبْلَ أَنْ يَقُومَ مِنْ مَجْلِسِهِ: سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، إِلَّا غَفَرَ اللهُ لَهُ مَا كَانَ فِي مَجْلِسِهِ ذٰلِكَ (Whoever sits in a gathering in which he speaks idle excessively, but says before he stands up to depart that gathering, 'Glory be to You O Allah , and with Your praise, I testify that there is no God (worthy of worship) except You, I seek Your forgiveness, and I repent to You.' Then, Allah will forgive him what he has said in that gathering.) This was recorded by At-Tirmidhi, and this is his wording, and it was also recorded by An-Nasa'i in ['Amal] Al-Yawm wal-Laylah. At-Tirmidhi said, "Hasan Sahih." It was also recorded by Al-Hakim in his Mustadrak, and he said, "Its chain meets the criteria of Muslim." Allah the Exalted said; وَمِنَ اللَّيْلِ فَسَبِّحْهُ (And in the nighttime also glorify His praises), meaning remember and worship Allah by reciting the Qur'an and praying at night. Allah the Exalted said in another Ayah, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some of the night, offer Tahajjud in it as an additional (prayer) for you. It may be that your Lord will raise you to Maqam Mahmud.)(17:79) Allah said; وَإِدْبَارَ النُّجُومِ (and at the setting of the stars.) is in reference to the two voluntary Rak'ahs before the Dawn prayer, according to a Hadith from Ibn 'Abbas. These two Rak'ahs are an established Sunnah performed before the stars are about to set. It is confimred in the Two Sahihs from 'A'ishah, may Allah be pleased with her, who said, "The Prophet ﷺ was never more regular and particular in offering any voluntary prayer than the two (Sunnah) Rak'ahs of the Fajr prayer." In another narration collected by Muslim, [the Prophet ﷺ said,] رَكْعَتَا الْفَجْرِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا (Two (Sunnah) Rak'ahs before Fajr are better than this life and all that in it.) This is the end of the Tafsir of Surat At-Tur, all praise and gratitude is due to Allah.

And if they were to see a piece of the heaven falling down, they would say: "Clouds gathered in heaps! (44)So leave them alone till they meet their Day, in which they will sink into a fainting (with horror)(45)The Day when their plotting shall not avail them at all, nor will they be helped (46)And verily, for those who do wrong, there is another punishment before this; but most of them know not (47)So wait patiently for the decision of your Lord, for verily, you are under Our Eyes; and glorify the praises of your Lord when you get up (48)And in the nighttime also glorify His praises and at the setting of the stars (49) The Stubbornness of the Idolators; Their Punishment Allah the Exalted reaffirms the stubbornness of the idolators and their ignorance of what goes around them, وَإِنْ يَرَوْا كِسْفًا مِنَ السَّمَاءِ سَاقِطًا (And if they were to see a piece of the heaven falling down,) meaning, on them as punishment, they would not believe it is coming their way, saying that, these are layers of clouds on top of each other. Allah the Exalted said in other Ayat, وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ - لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا بَلْ نَحْنُ قَوْمٌ مَسْحُورُونَ (And even if We opened to them a gate from the heaven and they were to keep on ascending thereto (all day long), they would surely say (in the evening): "Our eyes have been dazzled. Nay, we are a people bewitched.")(15:14-15) Allah the Exalted said, فَذَرْهُمْ (So leave them alone), 'O Muhammad,' حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ (till they meet their Day, in which they will sink into a fainting.) on the Day of Resurrection, يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا (The Day when their plotting shall not avail them at all,) meaning, on the Day of Resurrection, their deceit and plots they planned in this life shall not help them in the least, وَلَا هُمْ يُنْصَرُونَ (nor will they be helped.) Allah the Exalted said, وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ (And verily, for those who do wrong, there is another punishment before this;) meaning, that of being the torment in this world. Allah the Exalted said in another Ayah, وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ (And verily, We will make them taste of the near torment prior to the supreme torment (in the Hereafter), in order that they may return.)(32:21) Allah said; وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ (but most of them know not.) meaning, 'We will torment them in the life of the world and test them with various hardships, so that they might go back and repent. However, they do not understand what is happening to them or why, because when the torment is removed, they revert to committing the worst of what they used to do before.' A Hadith states that, Ordering the Prophet (ﷺ) to have Patience and to glorify Allah Allah the Exalted said, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes;) meaning, 'be patient in the face of their annoyance and do not be concerned about it, for you are under Our Eyes and Protection, and We will surely protect you from the people,' وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) Ad-Dahhak said, "Meaning to stand for the Salah (and say): "Glorious are You and with Your praise, Hallowed be Your Name, Exalted be Your majesty, and there is no God (worthy of worship) except You." In his Sahih, Muslim recorded that 'Umar used to recite this supplication when he began Salah. Ahmad and the Sunan compilers recorded this Hadith from Abu Sa'id and other Companions, who stated that the Prophet ﷺ used to say that. Abu Al-Jawza' commented on the Ayah; وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) "From your sleep, from your bed." And this is the view chosen by Ibn Jarir. Suporting this view is the Hadith that Imam Ahmad recorded that 'Ubadah bin As-Samit said that the Messenger of Allah ﷺ said, مَنْ تَعَارَّ مِنَ اللَّيْلِ فَقَالَ: لَا إِلٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ، سُبْحَانَ اللهِ وَالْحَمْدُ للهِ وَلَا إِلٰهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ. ثُمَّ قَالَ: رَبِّ اغْفِرْ لِي - أو قال: ثُمَّ دَعَا - اسْتُجِيبَ لَهُ، فَإِنْ عَزَمَ فَتَوَضَّأَ ثُمَّ صَلَّىٰ، قُبِلَتْ صَلَاتُهُ (Whoever gets up at night and says: 'La ilaha illallah, He is One without partners. For Him is the kingdom and all praise is due to Him. He has power over all things. Glory be to Allah, and all praise is due to Allah, and La illaha illallah and Allah is Greater. There is neither might nor power except Allah.' And then says, 'O Lord! Forgive me.' Or invokes (Allah), he will be responded to it, and if he intends and performs ablution and prays, his prayer will be accepted.) Al-Bukhari and the Sunan compilers also recorded this Hadith. Ibn Abi Najih reported that Mujahid commented on the Ayah, وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) saying, "From every gathering you sit in." Ath-Thawri said that Abu Ishaq narrated that Abu Al-Ahwas said that, وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) "When a person wants to stand from a gathering, he says: 'Glory be to You, O Allah, and with Your praise.'" Abu Hurayrah narrated that the Prophet ﷺ said, مَنْ جَلَسَ فِي مَجْلِسٍ فَكَثُرَ فِيهِ لَغَطُهُ، فَقَالَ قَبْلَ أَنْ يَقُومَ مِنْ مَجْلِسِهِ: سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، إِلَّا غَفَرَ اللهُ لَهُ مَا كَانَ فِي مَجْلِسِهِ ذٰلِكَ (Whoever sits in a gathering in which he speaks idle excessively, but says before he stands up to depart that gathering, 'Glory be to You O Allah , and with Your praise, I testify that there is no God (worthy of worship) except You, I seek Your forgiveness, and I repent to You.' Then, Allah will forgive him what he has said in that gathering.) This was recorded by At-Tirmidhi, and this is his wording, and it was also recorded by An-Nasa'i in ['Amal] Al-Yawm wal-Laylah. At-Tirmidhi said, "Hasan Sahih." It was also recorded by Al-Hakim in his Mustadrak, and he said, "Its chain meets the criteria of Muslim." Allah the Exalted said; وَمِنَ اللَّيْلِ فَسَبِّحْهُ (And in the nighttime also glorify His praises), meaning remember and worship Allah by reciting the Qur'an and praying at night. Allah the Exalted said in another Ayah, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some of the night, offer Tahajjud in it as an additional (prayer) for you. It may be that your Lord will raise you to Maqam Mahmud.)(17:79) Allah said; وَإِدْبَارَ النُّجُومِ (and at the setting of the stars.) is in reference to the two voluntary Rak'ahs before the Dawn prayer, according to a Hadith from Ibn 'Abbas. These two Rak'ahs are an established Sunnah performed before the stars are about to set. It is confimred in the Two Sahihs from 'A'ishah, may Allah be pleased with her, who said, "The Prophet ﷺ was never more regular and particular in offering any voluntary prayer than the two (Sunnah) Rak'ahs of the Fajr prayer." In another narration collected by Muslim, [the Prophet ﷺ said,] رَكْعَتَا الْفَجْرِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا (Two (Sunnah) Rak'ahs before Fajr are better than this life and all that in it.) This is the end of the Tafsir of Surat At-Tur, all praise and gratitude is due to Allah.

And if they were to see a piece of the heaven falling down, they would say: "Clouds gathered in heaps! (44)So leave them alone till they meet their Day, in which they will sink into a fainting (with horror)(45)The Day when their plotting shall not avail them at all, nor will they be helped (46)And verily, for those who do wrong, there is another punishment before this; but most of them know not (47)So wait patiently for the decision of your Lord, for verily, you are under Our Eyes; and glorify the praises of your Lord when you get up (48)And in the nighttime also glorify His praises and at the setting of the stars (49) The Stubbornness of the Idolators; Their Punishment Allah the Exalted reaffirms the stubbornness of the idolators and their ignorance of what goes around them, وَإِنْ يَرَوْا كِسْفًا مِنَ السَّمَاءِ سَاقِطًا (And if they were to see a piece of the heaven falling down,) meaning, on them as punishment, they would not believe it is coming their way, saying that, these are layers of clouds on top of each other. Allah the Exalted said in other Ayat, وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ - لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا بَلْ نَحْنُ قَوْمٌ مَسْحُورُونَ (And even if We opened to them a gate from the heaven and they were to keep on ascending thereto (all day long), they would surely say (in the evening): "Our eyes have been dazzled. Nay, we are a people bewitched.")(15:14-15) Allah the Exalted said, فَذَرْهُمْ (So leave them alone), 'O Muhammad,' حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ (till they meet their Day, in which they will sink into a fainting.) on the Day of Resurrection, يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا (The Day when their plotting shall not avail them at all,) meaning, on the Day of Resurrection, their deceit and plots they planned in this life shall not help them in the least, وَلَا هُمْ يُنْصَرُونَ (nor will they be helped.) Allah the Exalted said, وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ (And verily, for those who do wrong, there is another punishment before this;) meaning, that of being the torment in this world. Allah the Exalted said in another Ayah, وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ (And verily, We will make them taste of the near torment prior to the supreme torment (in the Hereafter), in order that they may return.)(32:21) Allah said; وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ (but most of them know not.) meaning, 'We will torment them in the life of the world and test them with various hardships, so that they might go back and repent. However, they do not understand what is happening to them or why, because when the torment is removed, they revert to committing the worst of what they used to do before.' A Hadith states that, Ordering the Prophet (ﷺ) to have Patience and to glorify Allah Allah the Exalted said, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes;) meaning, 'be patient in the face of their annoyance and do not be concerned about it, for you are under Our Eyes and Protection, and We will surely protect you from the people,' وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) Ad-Dahhak said, "Meaning to stand for the Salah (and say): "Glorious are You and with Your praise, Hallowed be Your Name, Exalted be Your majesty, and there is no God (worthy of worship) except You." In his Sahih, Muslim recorded that 'Umar used to recite this supplication when he began Salah. Ahmad and the Sunan compilers recorded this Hadith from Abu Sa'id and other Companions, who stated that the Prophet ﷺ used to say that. Abu Al-Jawza' commented on the Ayah; وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) "From your sleep, from your bed." And this is the view chosen by Ibn Jarir. Suporting this view is the Hadith that Imam Ahmad recorded that 'Ubadah bin As-Samit said that the Messenger of Allah ﷺ said, مَنْ تَعَارَّ مِنَ اللَّيْلِ فَقَالَ: لَا إِلٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ، سُبْحَانَ اللهِ وَالْحَمْدُ للهِ وَلَا إِلٰهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ. ثُمَّ قَالَ: رَبِّ اغْفِرْ لِي - أو قال: ثُمَّ دَعَا - اسْتُجِيبَ لَهُ، فَإِنْ عَزَمَ فَتَوَضَّأَ ثُمَّ صَلَّىٰ، قُبِلَتْ صَلَاتُهُ (Whoever gets up at night and says: 'La ilaha illallah, He is One without partners. For Him is the kingdom and all praise is due to Him. He has power over all things. Glory be to Allah, and all praise is due to Allah, and La illaha illallah and Allah is Greater. There is neither might nor power except Allah.' And then says, 'O Lord! Forgive me.' Or invokes (Allah), he will be responded to it, and if he intends and performs ablution and prays, his prayer will be accepted.) Al-Bukhari and the Sunan compilers also recorded this Hadith. Ibn Abi Najih reported that Mujahid commented on the Ayah, وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) saying, "From every gathering you sit in." Ath-Thawri said that Abu Ishaq narrated that Abu Al-Ahwas said that, وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) "When a person wants to stand from a gathering, he says: 'Glory be to You, O Allah, and with Your praise.'" Abu Hurayrah narrated that the Prophet ﷺ said, مَنْ جَلَسَ فِي مَجْلِسٍ فَكَثُرَ فِيهِ لَغَطُهُ، فَقَالَ قَبْلَ أَنْ يَقُومَ مِنْ مَجْلِسِهِ: سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، إِلَّا غَفَرَ اللهُ لَهُ مَا كَانَ فِي مَجْلِسِهِ ذٰلِكَ (Whoever sits in a gathering in which he speaks idle excessively, but says before he stands up to depart that gathering, 'Glory be to You O Allah , and with Your praise, I testify that there is no God (worthy of worship) except You, I seek Your forgiveness, and I repent to You.' Then, Allah will forgive him what he has said in that gathering.) This was recorded by At-Tirmidhi, and this is his wording, and it was also recorded by An-Nasa'i in ['Amal] Al-Yawm wal-Laylah. At-Tirmidhi said, "Hasan Sahih." It was also recorded by Al-Hakim in his Mustadrak, and he said, "Its chain meets the criteria of Muslim." Allah the Exalted said; وَمِنَ اللَّيْلِ فَسَبِّحْهُ (And in the nighttime also glorify His praises), meaning remember and worship Allah by reciting the Qur'an and praying at night. Allah the Exalted said in another Ayah, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some of the night, offer Tahajjud in it as an additional (prayer) for you. It may be that your Lord will raise you to Maqam Mahmud.)(17:79) Allah said; وَإِدْبَارَ النُّجُومِ (and at the setting of the stars.) is in reference to the two voluntary Rak'ahs before the Dawn prayer, according to a Hadith from Ibn 'Abbas. These two Rak'ahs are an established Sunnah performed before the stars are about to set. It is confimred in the Two Sahihs from 'A'ishah, may Allah be pleased with her, who said, "The Prophet ﷺ was never more regular and particular in offering any voluntary prayer than the two (Sunnah) Rak'ahs of the Fajr prayer." In another narration collected by Muslim, [the Prophet ﷺ said,] رَكْعَتَا الْفَجْرِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا (Two (Sunnah) Rak'ahs before Fajr are better than this life and all that in it.) This is the end of the Tafsir of Surat At-Tur, all praise and gratitude is due to Allah.

And if they were to see a piece of the heaven falling down, they would say: "Clouds gathered in heaps! (44)So leave them alone till they meet their Day, in which they will sink into a fainting (with horror)(45)The Day when their plotting shall not avail them at all, nor will they be helped (46)And verily, for those who do wrong, there is another punishment before this; but most of them know not (47)So wait patiently for the decision of your Lord, for verily, you are under Our Eyes; and glorify the praises of your Lord when you get up (48)And in the nighttime also glorify His praises and at the setting of the stars (49) The Stubbornness of the Idolators; Their Punishment Allah the Exalted reaffirms the stubbornness of the idolators and their ignorance of what goes around them, وَإِنْ يَرَوْا كِسْفًا مِنَ السَّمَاءِ سَاقِطًا (And if they were to see a piece of the heaven falling down,) meaning, on them as punishment, they would not believe it is coming their way, saying that, these are layers of clouds on top of each other. Allah the Exalted said in other Ayat, وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ - لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا بَلْ نَحْنُ قَوْمٌ مَسْحُورُونَ (And even if We opened to them a gate from the heaven and they were to keep on ascending thereto (all day long), they would surely say (in the evening): "Our eyes have been dazzled. Nay, we are a people bewitched.")(15:14-15) Allah the Exalted said, فَذَرْهُمْ (So leave them alone), 'O Muhammad,' حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ (till they meet their Day, in which they will sink into a fainting.) on the Day of Resurrection, يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا (The Day when their plotting shall not avail them at all,) meaning, on the Day of Resurrection, their deceit and plots they planned in this life shall not help them in the least, وَلَا هُمْ يُنْصَرُونَ (nor will they be helped.) Allah the Exalted said, وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ (And verily, for those who do wrong, there is another punishment before this;) meaning, that of being the torment in this world. Allah the Exalted said in another Ayah, وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ (And verily, We will make them taste of the near torment prior to the supreme torment (in the Hereafter), in order that they may return.)(32:21) Allah said; وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ (but most of them know not.) meaning, 'We will torment them in the life of the world and test them with various hardships, so that they might go back and repent. However, they do not understand what is happening to them or why, because when the torment is removed, they revert to committing the worst of what they used to do before.' A Hadith states that, Ordering the Prophet (ﷺ) to have Patience and to glorify Allah Allah the Exalted said, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes;) meaning, 'be patient in the face of their annoyance and do not be concerned about it, for you are under Our Eyes and Protection, and We will surely protect you from the people,' وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) Ad-Dahhak said, "Meaning to stand for the Salah (and say): "Glorious are You and with Your praise, Hallowed be Your Name, Exalted be Your majesty, and there is no God (worthy of worship) except You." In his Sahih, Muslim recorded that 'Umar used to recite this supplication when he began Salah. Ahmad and the Sunan compilers recorded this Hadith from Abu Sa'id and other Companions, who stated that the Prophet ﷺ used to say that. Abu Al-Jawza' commented on the Ayah; وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) "From your sleep, from your bed." And this is the view chosen by Ibn Jarir. Suporting this view is the Hadith that Imam Ahmad recorded that 'Ubadah bin As-Samit said that the Messenger of Allah ﷺ said, مَنْ تَعَارَّ مِنَ اللَّيْلِ فَقَالَ: لَا إِلٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ، سُبْحَانَ اللهِ وَالْحَمْدُ للهِ وَلَا إِلٰهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ. ثُمَّ قَالَ: رَبِّ اغْفِرْ لِي - أو قال: ثُمَّ دَعَا - اسْتُجِيبَ لَهُ، فَإِنْ عَزَمَ فَتَوَضَّأَ ثُمَّ صَلَّىٰ، قُبِلَتْ صَلَاتُهُ (Whoever gets up at night and says: 'La ilaha illallah, He is One without partners. For Him is the kingdom and all praise is due to Him. He has power over all things. Glory be to Allah, and all praise is due to Allah, and La illaha illallah and Allah is Greater. There is neither might nor power except Allah.' And then says, 'O Lord! Forgive me.' Or invokes (Allah), he will be responded to it, and if he intends and performs ablution and prays, his prayer will be accepted.) Al-Bukhari and the Sunan compilers also recorded this Hadith. Ibn Abi Najih reported that Mujahid commented on the Ayah, وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) saying, "From every gathering you sit in." Ath-Thawri said that Abu Ishaq narrated that Abu Al-Ahwas said that, وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (and glorify the praises of your Lord when you get up.) "When a person wants to stand from a gathering, he says: 'Glory be to You, O Allah, and with Your praise.'" Abu Hurayrah narrated that the Prophet ﷺ said, مَنْ جَلَسَ فِي مَجْلِسٍ فَكَثُرَ فِيهِ لَغَطُهُ، فَقَالَ قَبْلَ أَنْ يَقُومَ مِنْ مَجْلِسِهِ: سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، إِلَّا غَفَرَ اللهُ لَهُ مَا كَانَ فِي مَجْلِسِهِ ذٰلِكَ (Whoever sits in a gathering in which he speaks idle excessively, but says before he stands up to depart that gathering, 'Glory be to You O Allah , and with Your praise, I testify that there is no God (worthy of worship) except You, I seek Your forgiveness, and I repent to You.' Then, Allah will forgive him what he has said in that gathering.) This was recorded by At-Tirmidhi, and this is his wording, and it was also recorded by An-Nasa'i in ['Amal] Al-Yawm wal-Laylah. At-Tirmidhi said, "Hasan Sahih." It was also recorded by Al-Hakim in his Mustadrak, and he said, "Its chain meets the criteria of Muslim." Allah the Exalted said; وَمِنَ اللَّيْلِ فَسَبِّحْهُ (And in the nighttime also glorify His praises), meaning remember and worship Allah by reciting the Qur'an and praying at night. Allah the Exalted said in another Ayah, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some of the night, offer Tahajjud in it as an additional (prayer) for you. It may be that your Lord will raise you to Maqam Mahmud.)(17:79) Allah said; وَإِدْبَارَ النُّجُومِ (and at the setting of the stars.) is in reference to the two voluntary Rak'ahs before the Dawn prayer, according to a Hadith from Ibn 'Abbas. These two Rak'ahs are an established Sunnah performed before the stars are about to set. It is confimred in the Two Sahihs from 'A'ishah, may Allah be pleased with her, who said, "The Prophet ﷺ was never more regular and particular in offering any voluntary prayer than the two (Sunnah) Rak'ahs of the Fajr prayer." In another narration collected by Muslim, [the Prophet ﷺ said,] رَكْعَتَا الْفَجْرِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا (Two (Sunnah) Rak'ahs before Fajr are better than this life and all that in it.) This is the end of the Tafsir of Surat At-Tur, all praise and gratitude is due to Allah.