Tafsir Ibn Kathir — Al-Qamar 54:1 – Ar-Rahman 55:58

The Hadith of Abu Waqid preceded, in which it is mentioned that the Messenger of Allah ﷺ would recite Surah Qaf (chapter 53) and Iqtarabat As-Sa'ah (Al-Qamar, chapter 54), during (the 'Id Prayers of) Al-Adha and Al-Fitr. The Prophet ﷺ used to recite these two Surahs during major gatherings and occasions because they contain Allah's promises and warnings, and information about the origin of creation, Resurrection, Tawhid, the affirmation of prophethood, and so forth among the great objectives. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ - وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ - وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ أَمْرٍ مُسْتَقِرٌّ - وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ مَا فِيهِ مُزْدَجَرٌ - حِكْمَةٌ بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ (1. The Hour has drawn near, and the moon has been cleft asunder.)(2. And if they see an Ayah, they turn away and say: "This is magic, Mustamir.")(3. They denied and followed their own lusts. And every matter will be settled.)(4. And indeed there has come to them news wherein there is Muzdajar.)(5. Perfect wisdom, but warners benefit them not.) The Hour draws near; the cleaving of the Moon Allah informs about the approach of the Last Hour and the imminent end and demise of the world, أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ (The Event ordained by Allah will come to pass, so seek not to hasten it.)(16:1), اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ (Draws near for mankind their reckoning, while they turn away in heedlessness.)(21:1) Hadiths about the Last Hour There are several Hadiths with this meaning. Al-Hafiz Abu Bakr Al-Bazzar recorded that Anas said that one day, when the sun was about to set, the Messenger of Allah ﷺ gave a speech to his Companions, saying, وَالَّذِي نَفْسِي بِيَدِهِ! مَا بَقِيَ مِنَ الدُّنْيَا فِيمَا مَضَىٰ مِنْهَا إِلَّا كَمَا بَقِيَ مِنْ يَوْمِكُمْ هٰذَا فِيمَا مَضَىٰ مِنْهُ (By He in Whose Hand is my soul! Not much of this world is left compared to what has already passed of it, except as much as what is left in this day of yours compared to what has already passed of it.) Anas said, "We could only see a small part of the setting sun at the time." Another Hadith that supports and explains the above Hadith is recorded by Imam Ahmad that 'Abdullah bin 'Umar said, "We were sitting with the Prophet ﷺ while the sun was rising above Qu'ayqa'an, after 'Asr. He said, مَا أَعْمَارُكُمْ فِي أَعْمَارِ مَنْ مَضَىٰ إِلَّا كَمَا بَقِيَ مِنَ النَّهَارِ فِيمَا مَضَىٰ (What remains of your time, compared to what has passed, is as long as what remains of this day compared to what has passed of it.)" Imam Ahmad recorded that Sahl bin Sa'd said that he heard the Messenger of Allah ﷺ say, بُعِثْتُ أَنَا وَالسَّاعَةُ هٰكَذَا (I was sent like this with the Last Hour.) and he pointed with his middle and index finger. The Two Sahihs also recorded this Hadith. Imam Ahmad recorded that Wahb As-Suwa'i said that the Messenger of Allah ﷺ said, بُعِثْتُ أَنَا وَالسَّاعَةُ كَهٰذِهِ مِنْ هٰذِهِ، إِنْ كَادَتْ لَتَسْبِقُنِي (I was sent just before the Last Hour, like the distance between this and this; the latter almost overtook the former.) Al-A'mash joined between his index and middle fingers while narrating this Hadith. Imam Ahmad recorded that Al-Awza'i said that Isma'il bin 'Ubaydullah said, "Anas bin Malik went to Al-Walid bin 'Abdul-Malik who asked him about what he heard from the Messenger of Allah ﷺ about the Last Hour. Anas said, 'I heard the Messenger of Allah ﷺ say, أَنْتُمْ وَالسَّاعَةُ كَهَاتَيْنِ (You and the Last Hour are as close as these two (fingers).)'" Only Imam Ahmad collected this Hadith. There is proof to support these Hadiths in the Sahih listing, Al-Hashir (literally the Gatherer), among the names of the Messenger of Allah ﷺ; he is the first to be gathered, and all people will be gathered thereafter (for the Day of Judgement). Allah's statement, وَانْشَقَّ الْقَمَرُ (and the moon has been cleft asunder.) It occurred during the time of Allah's Messenger ﷺ, according to the authentic Mutawatir Hadiths the scholars agree that the moon was cleft asunder during the lifetime of the Prophet ﷺ, and it was among the clear miracles that Allah gave him. Hadiths mentioning that the Moon was split The Narration of Anas bin Malik Imam Ahmad recorded that Anas bin Malik said, "The people of Makkah asked the Prophet ﷺ for a miracle and the moon was split into two parts in Makkah. Allah said, اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft asunder.)" Muslim also collected this Hadith. Al-Bukhari recorded that Anas bin Malik said, "The people of Makkah asked the Messenger of Allah ﷺ to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira' between them." This Hadith is recorded in the Two Sahihs with various chains of narration. The Narration of Jubayr bin Mut'im Imam Ahmad recorded that Jubayr bin Mut'im said, "The moon was split into two pieces during the time of Allah's Prophet ﷺ; a part of the moon was over one mountain and another part over another mountain. So they said, 'Muhammad ﷺ has taken us by his magic.' They then said, 'If he was able to take us by magic, he will not be able to do so with all people.'" Only Imam Ahmad recorded this Hadith with this chain of narration. Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala'il. The Narration of 'Abdullah bin 'Abbas Al-Bukhari recorded that Ibn 'Abbas said, "The moon was split during the time of the Prophet ﷺ." Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that Ibn 'Abbas commented on Allah's saying: اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ - وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say: "This is magic, Mustamir.") "This occurred before the Hijrah; the moon was split and they saw it in two parts." The Narration of 'Abdullah bin 'Umar Al-Hafiz Abu Bakr Al-Bayhaqi recorded that 'Abdullah bin 'Umar commented on Allah's statement: اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft asunder.) "This occurred during the time of Allah's Messenger ﷺ; the moon was split in two parts. A part of it was before the mount and a part on the other side. The Prophet ﷺ said, اللّٰهُمَّ اشْهَدْ (O Allah! Be witness.)" This is the narration that Muslim and At-Tirmidhi collected. At-Tirmidhi said, "Hasan Sahih." The Narration of 'Abdullah bin Mas'ud Imam Ahmad recorded that Ibn Mas'ud said, "The moon was split in two parts during the time of Allah's Messenger, and they saw its two parts. Allah's Messenger ﷺ said, اشْهَدُوا (Be witnesses.)" Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that 'Abdullah (Ibn Mas'ud) said, "I saw the mountain between the two parts of the moon when it was split." Imam Ahmad recorded that 'Abdullah said, "The moon was split during the time of Allah's Messenger ﷺ and I saw the mount between its two parts." The Stubbornness of the idolators Allah said, وَإِنْ يَرَوْا آيَةً (And if they see an Ayah), if they see proof, evidence and a sign, يُعْرِضُوا (they turn away), they do not believe in it. Rather, they turn away from it, abandoning it behind their backs, وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (and say: "This is magic, Mustamir.") They say, 'the sign that we saw was magic, which was cast on us.' Mustamir, means, 'will soon go away', according to Mujahid, Qatadah and several others. The Quraysh said that the cleaving of the moon was false and will soon diminish and fade away, وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ (They denied and followed their own lusts.), they rejected the truth when it came to them, following the ignorance and foolishness that their lusts and desires called them to. Allah's statement, وَكُلُّ أَمْرٍ مُسْتَقِرٌّ (And every matter will be settled.) means, the good deeds will take their doers to all that is good and righteous, and similarly evil deeds will take their doers to all that is evil, according to Qatadah, while Ibn Jurayj said, "will settle according to its people." Mujahid commented on the meaning of, وَكُلُّ أَمْرٍ مُسْتَقِرٌّ (And every matter will be settled.) by saying, "On the Day of Resurrection." Allah's statement, وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ (And indeed there has come to them news); in this Qur'an, there has come to them the news of the earlier nations that disbelieved in their Messengers and the torment, punishment and affliction that befell them, مَا فِيهِ مُزْدَجَرٌ (wherein there is Muzdajar), wherein there are warnings and lessons to stop them from idolatry and persisting in denial, حِكْمَةٌ بَالِغَةٌ ۖ (Perfect wisdom,) in that Allah guides whomever He wills and misguides whomever He wills, فَمَا تُغْنِ النُّذُرُ (but warners benefit them not.) but the preaching of warnings does not benefit those upon whom Allah has written misery and sealed their hearts. Who can guide such people after Allah? This Ayah is similar to Allah's statements, قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ۖ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ (Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.")(6:149) and, وَمَا تُغْنِي الْآيَاتُ وَالنُّذُرُ عَنْ قَوْمٍ لَا يُؤْمِنُونَ (But neither Ayat nor warners benefit those who believe not.)(10:101)

The Hadith of Abu Waqid preceded, in which it is mentioned that the Messenger of Allah ﷺ would recite Surah Qaf (chapter 53) and Iqtarabat As-Sa'ah (Al-Qamar, chapter 54), during (the 'Id Prayers of) Al-Adha and Al-Fitr. The Prophet ﷺ used to recite these two Surahs during major gatherings and occasions because they contain Allah's promises and warnings, and information about the origin of creation, Resurrection, Tawhid, the affirmation of prophethood, and so forth among the great objectives. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ - وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ - وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ أَمْرٍ مُسْتَقِرٌّ - وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ مَا فِيهِ مُزْدَجَرٌ - حِكْمَةٌ بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ (1. The Hour has drawn near, and the moon has been cleft asunder.)(2. And if they see an Ayah, they turn away and say: "This is magic, Mustamir.")(3. They denied and followed their own lusts. And every matter will be settled.)(4. And indeed there has come to them news wherein there is Muzdajar.)(5. Perfect wisdom, but warners benefit them not.) The Hour draws near; the cleaving of the Moon Allah informs about the approach of the Last Hour and the imminent end and demise of the world, أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ (The Event ordained by Allah will come to pass, so seek not to hasten it.)(16:1), اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ (Draws near for mankind their reckoning, while they turn away in heedlessness.)(21:1) Hadiths about the Last Hour There are several Hadiths with this meaning. Al-Hafiz Abu Bakr Al-Bazzar recorded that Anas said that one day, when the sun was about to set, the Messenger of Allah ﷺ gave a speech to his Companions, saying, وَالَّذِي نَفْسِي بِيَدِهِ! مَا بَقِيَ مِنَ الدُّنْيَا فِيمَا مَضَىٰ مِنْهَا إِلَّا كَمَا بَقِيَ مِنْ يَوْمِكُمْ هٰذَا فِيمَا مَضَىٰ مِنْهُ (By He in Whose Hand is my soul! Not much of this world is left compared to what has already passed of it, except as much as what is left in this day of yours compared to what has already passed of it.) Anas said, "We could only see a small part of the setting sun at the time." Another Hadith that supports and explains the above Hadith is recorded by Imam Ahmad that 'Abdullah bin 'Umar said, "We were sitting with the Prophet ﷺ while the sun was rising above Qu'ayqa'an, after 'Asr. He said, مَا أَعْمَارُكُمْ فِي أَعْمَارِ مَنْ مَضَىٰ إِلَّا كَمَا بَقِيَ مِنَ النَّهَارِ فِيمَا مَضَىٰ (What remains of your time, compared to what has passed, is as long as what remains of this day compared to what has passed of it.)" Imam Ahmad recorded that Sahl bin Sa'd said that he heard the Messenger of Allah ﷺ say, بُعِثْتُ أَنَا وَالسَّاعَةُ هٰكَذَا (I was sent like this with the Last Hour.) and he pointed with his middle and index finger. The Two Sahihs also recorded this Hadith. Imam Ahmad recorded that Wahb As-Suwa'i said that the Messenger of Allah ﷺ said, بُعِثْتُ أَنَا وَالسَّاعَةُ كَهٰذِهِ مِنْ هٰذِهِ، إِنْ كَادَتْ لَتَسْبِقُنِي (I was sent just before the Last Hour, like the distance between this and this; the latter almost overtook the former.) Al-A'mash joined between his index and middle fingers while narrating this Hadith. Imam Ahmad recorded that Al-Awza'i said that Isma'il bin 'Ubaydullah said, "Anas bin Malik went to Al-Walid bin 'Abdul-Malik who asked him about what he heard from the Messenger of Allah ﷺ about the Last Hour. Anas said, 'I heard the Messenger of Allah ﷺ say, أَنْتُمْ وَالسَّاعَةُ كَهَاتَيْنِ (You and the Last Hour are as close as these two (fingers).)'" Only Imam Ahmad collected this Hadith. There is proof to support these Hadiths in the Sahih listing, Al-Hashir (literally the Gatherer), among the names of the Messenger of Allah ﷺ; he is the first to be gathered, and all people will be gathered thereafter (for the Day of Judgement). Allah's statement, وَانْشَقَّ الْقَمَرُ (and the moon has been cleft asunder.) It occurred during the time of Allah's Messenger ﷺ, according to the authentic Mutawatir Hadiths the scholars agree that the moon was cleft asunder during the lifetime of the Prophet ﷺ, and it was among the clear miracles that Allah gave him. Hadiths mentioning that the Moon was split The Narration of Anas bin Malik Imam Ahmad recorded that Anas bin Malik said, "The people of Makkah asked the Prophet ﷺ for a miracle and the moon was split into two parts in Makkah. Allah said, اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft asunder.)" Muslim also collected this Hadith. Al-Bukhari recorded that Anas bin Malik said, "The people of Makkah asked the Messenger of Allah ﷺ to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira' between them." This Hadith is recorded in the Two Sahihs with various chains of narration. The Narration of Jubayr bin Mut'im Imam Ahmad recorded that Jubayr bin Mut'im said, "The moon was split into two pieces during the time of Allah's Prophet ﷺ; a part of the moon was over one mountain and another part over another mountain. So they said, 'Muhammad ﷺ has taken us by his magic.' They then said, 'If he was able to take us by magic, he will not be able to do so with all people.'" Only Imam Ahmad recorded this Hadith with this chain of narration. Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala'il. The Narration of 'Abdullah bin 'Abbas Al-Bukhari recorded that Ibn 'Abbas said, "The moon was split during the time of the Prophet ﷺ." Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that Ibn 'Abbas commented on Allah's saying: اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ - وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say: "This is magic, Mustamir.") "This occurred before the Hijrah; the moon was split and they saw it in two parts." The Narration of 'Abdullah bin 'Umar Al-Hafiz Abu Bakr Al-Bayhaqi recorded that 'Abdullah bin 'Umar commented on Allah's statement: اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft asunder.) "This occurred during the time of Allah's Messenger ﷺ; the moon was split in two parts. A part of it was before the mount and a part on the other side. The Prophet ﷺ said, اللّٰهُمَّ اشْهَدْ (O Allah! Be witness.)" This is the narration that Muslim and At-Tirmidhi collected. At-Tirmidhi said, "Hasan Sahih." The Narration of 'Abdullah bin Mas'ud Imam Ahmad recorded that Ibn Mas'ud said, "The moon was split in two parts during the time of Allah's Messenger, and they saw its two parts. Allah's Messenger ﷺ said, اشْهَدُوا (Be witnesses.)" Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that 'Abdullah (Ibn Mas'ud) said, "I saw the mountain between the two parts of the moon when it was split." Imam Ahmad recorded that 'Abdullah said, "The moon was split during the time of Allah's Messenger ﷺ and I saw the mount between its two parts." The Stubbornness of the idolators Allah said, وَإِنْ يَرَوْا آيَةً (And if they see an Ayah), if they see proof, evidence and a sign, يُعْرِضُوا (they turn away), they do not believe in it. Rather, they turn away from it, abandoning it behind their backs, وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (and say: "This is magic, Mustamir.") They say, 'the sign that we saw was magic, which was cast on us.' Mustamir, means, 'will soon go away', according to Mujahid, Qatadah and several others. The Quraysh said that the cleaving of the moon was false and will soon diminish and fade away, وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ (They denied and followed their own lusts.), they rejected the truth when it came to them, following the ignorance and foolishness that their lusts and desires called them to. Allah's statement, وَكُلُّ أَمْرٍ مُسْتَقِرٌّ (And every matter will be settled.) means, the good deeds will take their doers to all that is good and righteous, and similarly evil deeds will take their doers to all that is evil, according to Qatadah, while Ibn Jurayj said, "will settle according to its people." Mujahid commented on the meaning of, وَكُلُّ أَمْرٍ مُسْتَقِرٌّ (And every matter will be settled.) by saying, "On the Day of Resurrection." Allah's statement, وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ (And indeed there has come to them news); in this Qur'an, there has come to them the news of the earlier nations that disbelieved in their Messengers and the torment, punishment and affliction that befell them, مَا فِيهِ مُزْدَجَرٌ (wherein there is Muzdajar), wherein there are warnings and lessons to stop them from idolatry and persisting in denial, حِكْمَةٌ بَالِغَةٌ ۖ (Perfect wisdom,) in that Allah guides whomever He wills and misguides whomever He wills, فَمَا تُغْنِ النُّذُرُ (but warners benefit them not.) but the preaching of warnings does not benefit those upon whom Allah has written misery and sealed their hearts. Who can guide such people after Allah? This Ayah is similar to Allah's statements, قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ۖ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ (Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.")(6:149) and, وَمَا تُغْنِي الْآيَاتُ وَالنُّذُرُ عَنْ قَوْمٍ لَا يُؤْمِنُونَ (But neither Ayat nor warners benefit those who believe not.)(10:101)

The Hadith of Abu Waqid preceded, in which it is mentioned that the Messenger of Allah ﷺ would recite Surah Qaf (chapter 53) and Iqtarabat As-Sa'ah (Al-Qamar, chapter 54), during (the 'Id Prayers of) Al-Adha and Al-Fitr. The Prophet ﷺ used to recite these two Surahs during major gatherings and occasions because they contain Allah's promises and warnings, and information about the origin of creation, Resurrection, Tawhid, the affirmation of prophethood, and so forth among the great objectives. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ - وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ - وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ أَمْرٍ مُسْتَقِرٌّ - وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ مَا فِيهِ مُزْدَجَرٌ - حِكْمَةٌ بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ (1. The Hour has drawn near, and the moon has been cleft asunder.)(2. And if they see an Ayah, they turn away and say: "This is magic, Mustamir.")(3. They denied and followed their own lusts. And every matter will be settled.)(4. And indeed there has come to them news wherein there is Muzdajar.)(5. Perfect wisdom, but warners benefit them not.) The Hour draws near; the cleaving of the Moon Allah informs about the approach of the Last Hour and the imminent end and demise of the world, أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ (The Event ordained by Allah will come to pass, so seek not to hasten it.)(16:1), اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ (Draws near for mankind their reckoning, while they turn away in heedlessness.)(21:1) Hadiths about the Last Hour There are several Hadiths with this meaning. Al-Hafiz Abu Bakr Al-Bazzar recorded that Anas said that one day, when the sun was about to set, the Messenger of Allah ﷺ gave a speech to his Companions, saying, وَالَّذِي نَفْسِي بِيَدِهِ! مَا بَقِيَ مِنَ الدُّنْيَا فِيمَا مَضَىٰ مِنْهَا إِلَّا كَمَا بَقِيَ مِنْ يَوْمِكُمْ هٰذَا فِيمَا مَضَىٰ مِنْهُ (By He in Whose Hand is my soul! Not much of this world is left compared to what has already passed of it, except as much as what is left in this day of yours compared to what has already passed of it.) Anas said, "We could only see a small part of the setting sun at the time." Another Hadith that supports and explains the above Hadith is recorded by Imam Ahmad that 'Abdullah bin 'Umar said, "We were sitting with the Prophet ﷺ while the sun was rising above Qu'ayqa'an, after 'Asr. He said, مَا أَعْمَارُكُمْ فِي أَعْمَارِ مَنْ مَضَىٰ إِلَّا كَمَا بَقِيَ مِنَ النَّهَارِ فِيمَا مَضَىٰ (What remains of your time, compared to what has passed, is as long as what remains of this day compared to what has passed of it.)" Imam Ahmad recorded that Sahl bin Sa'd said that he heard the Messenger of Allah ﷺ say, بُعِثْتُ أَنَا وَالسَّاعَةُ هٰكَذَا (I was sent like this with the Last Hour.) and he pointed with his middle and index finger. The Two Sahihs also recorded this Hadith. Imam Ahmad recorded that Wahb As-Suwa'i said that the Messenger of Allah ﷺ said, بُعِثْتُ أَنَا وَالسَّاعَةُ كَهٰذِهِ مِنْ هٰذِهِ، إِنْ كَادَتْ لَتَسْبِقُنِي (I was sent just before the Last Hour, like the distance between this and this; the latter almost overtook the former.) Al-A'mash joined between his index and middle fingers while narrating this Hadith. Imam Ahmad recorded that Al-Awza'i said that Isma'il bin 'Ubaydullah said, "Anas bin Malik went to Al-Walid bin 'Abdul-Malik who asked him about what he heard from the Messenger of Allah ﷺ about the Last Hour. Anas said, 'I heard the Messenger of Allah ﷺ say, أَنْتُمْ وَالسَّاعَةُ كَهَاتَيْنِ (You and the Last Hour are as close as these two (fingers).)'" Only Imam Ahmad collected this Hadith. There is proof to support these Hadiths in the Sahih listing, Al-Hashir (literally the Gatherer), among the names of the Messenger of Allah ﷺ; he is the first to be gathered, and all people will be gathered thereafter (for the Day of Judgement). Allah's statement, وَانْشَقَّ الْقَمَرُ (and the moon has been cleft asunder.) It occurred during the time of Allah's Messenger ﷺ, according to the authentic Mutawatir Hadiths the scholars agree that the moon was cleft asunder during the lifetime of the Prophet ﷺ, and it was among the clear miracles that Allah gave him. Hadiths mentioning that the Moon was split The Narration of Anas bin Malik Imam Ahmad recorded that Anas bin Malik said, "The people of Makkah asked the Prophet ﷺ for a miracle and the moon was split into two parts in Makkah. Allah said, اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft asunder.)" Muslim also collected this Hadith. Al-Bukhari recorded that Anas bin Malik said, "The people of Makkah asked the Messenger of Allah ﷺ to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira' between them." This Hadith is recorded in the Two Sahihs with various chains of narration. The Narration of Jubayr bin Mut'im Imam Ahmad recorded that Jubayr bin Mut'im said, "The moon was split into two pieces during the time of Allah's Prophet ﷺ; a part of the moon was over one mountain and another part over another mountain. So they said, 'Muhammad ﷺ has taken us by his magic.' They then said, 'If he was able to take us by magic, he will not be able to do so with all people.'" Only Imam Ahmad recorded this Hadith with this chain of narration. Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala'il. The Narration of 'Abdullah bin 'Abbas Al-Bukhari recorded that Ibn 'Abbas said, "The moon was split during the time of the Prophet ﷺ." Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that Ibn 'Abbas commented on Allah's saying: اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ - وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say: "This is magic, Mustamir.") "This occurred before the Hijrah; the moon was split and they saw it in two parts." The Narration of 'Abdullah bin 'Umar Al-Hafiz Abu Bakr Al-Bayhaqi recorded that 'Abdullah bin 'Umar commented on Allah's statement: اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft asunder.) "This occurred during the time of Allah's Messenger ﷺ; the moon was split in two parts. A part of it was before the mount and a part on the other side. The Prophet ﷺ said, اللّٰهُمَّ اشْهَدْ (O Allah! Be witness.)" This is the narration that Muslim and At-Tirmidhi collected. At-Tirmidhi said, "Hasan Sahih." The Narration of 'Abdullah bin Mas'ud Imam Ahmad recorded that Ibn Mas'ud said, "The moon was split in two parts during the time of Allah's Messenger, and they saw its two parts. Allah's Messenger ﷺ said, اشْهَدُوا (Be witnesses.)" Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that 'Abdullah (Ibn Mas'ud) said, "I saw the mountain between the two parts of the moon when it was split." Imam Ahmad recorded that 'Abdullah said, "The moon was split during the time of Allah's Messenger ﷺ and I saw the mount between its two parts." The Stubbornness of the idolators Allah said, وَإِنْ يَرَوْا آيَةً (And if they see an Ayah), if they see proof, evidence and a sign, يُعْرِضُوا (they turn away), they do not believe in it. Rather, they turn away from it, abandoning it behind their backs, وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (and say: "This is magic, Mustamir.") They say, 'the sign that we saw was magic, which was cast on us.' Mustamir, means, 'will soon go away', according to Mujahid, Qatadah and several others. The Quraysh said that the cleaving of the moon was false and will soon diminish and fade away, وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ (They denied and followed their own lusts.), they rejected the truth when it came to them, following the ignorance and foolishness that their lusts and desires called them to. Allah's statement, وَكُلُّ أَمْرٍ مُسْتَقِرٌّ (And every matter will be settled.) means, the good deeds will take their doers to all that is good and righteous, and similarly evil deeds will take their doers to all that is evil, according to Qatadah, while Ibn Jurayj said, "will settle according to its people." Mujahid commented on the meaning of, وَكُلُّ أَمْرٍ مُسْتَقِرٌّ (And every matter will be settled.) by saying, "On the Day of Resurrection." Allah's statement, وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ (And indeed there has come to them news); in this Qur'an, there has come to them the news of the earlier nations that disbelieved in their Messengers and the torment, punishment and affliction that befell them, مَا فِيهِ مُزْدَجَرٌ (wherein there is Muzdajar), wherein there are warnings and lessons to stop them from idolatry and persisting in denial, حِكْمَةٌ بَالِغَةٌ ۖ (Perfect wisdom,) in that Allah guides whomever He wills and misguides whomever He wills, فَمَا تُغْنِ النُّذُرُ (but warners benefit them not.) but the preaching of warnings does not benefit those upon whom Allah has written misery and sealed their hearts. Who can guide such people after Allah? This Ayah is similar to Allah's statements, قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ۖ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ (Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.")(6:149) and, وَمَا تُغْنِي الْآيَاتُ وَالنُّذُرُ عَنْ قَوْمٍ لَا يُؤْمِنُونَ (But neither Ayat nor warners benefit those who believe not.)(10:101)

The Hadith of Abu Waqid preceded, in which it is mentioned that the Messenger of Allah ﷺ would recite Surah Qaf (chapter 53) and Iqtarabat As-Sa'ah (Al-Qamar, chapter 54), during (the 'Id Prayers of) Al-Adha and Al-Fitr. The Prophet ﷺ used to recite these two Surahs during major gatherings and occasions because they contain Allah's promises and warnings, and information about the origin of creation, Resurrection, Tawhid, the affirmation of prophethood, and so forth among the great objectives. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ - وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ - وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ أَمْرٍ مُسْتَقِرٌّ - وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ مَا فِيهِ مُزْدَجَرٌ - حِكْمَةٌ بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ (1. The Hour has drawn near, and the moon has been cleft asunder.)(2. And if they see an Ayah, they turn away and say: "This is magic, Mustamir.")(3. They denied and followed their own lusts. And every matter will be settled.)(4. And indeed there has come to them news wherein there is Muzdajar.)(5. Perfect wisdom, but warners benefit them not.) The Hour draws near; the cleaving of the Moon Allah informs about the approach of the Last Hour and the imminent end and demise of the world, أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ (The Event ordained by Allah will come to pass, so seek not to hasten it.)(16:1), اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ (Draws near for mankind their reckoning, while they turn away in heedlessness.)(21:1) Hadiths about the Last Hour There are several Hadiths with this meaning. Al-Hafiz Abu Bakr Al-Bazzar recorded that Anas said that one day, when the sun was about to set, the Messenger of Allah ﷺ gave a speech to his Companions, saying, وَالَّذِي نَفْسِي بِيَدِهِ! مَا بَقِيَ مِنَ الدُّنْيَا فِيمَا مَضَىٰ مِنْهَا إِلَّا كَمَا بَقِيَ مِنْ يَوْمِكُمْ هٰذَا فِيمَا مَضَىٰ مِنْهُ (By He in Whose Hand is my soul! Not much of this world is left compared to what has already passed of it, except as much as what is left in this day of yours compared to what has already passed of it.) Anas said, "We could only see a small part of the setting sun at the time." Another Hadith that supports and explains the above Hadith is recorded by Imam Ahmad that 'Abdullah bin 'Umar said, "We were sitting with the Prophet ﷺ while the sun was rising above Qu'ayqa'an, after 'Asr. He said, مَا أَعْمَارُكُمْ فِي أَعْمَارِ مَنْ مَضَىٰ إِلَّا كَمَا بَقِيَ مِنَ النَّهَارِ فِيمَا مَضَىٰ (What remains of your time, compared to what has passed, is as long as what remains of this day compared to what has passed of it.)" Imam Ahmad recorded that Sahl bin Sa'd said that he heard the Messenger of Allah ﷺ say, بُعِثْتُ أَنَا وَالسَّاعَةُ هٰكَذَا (I was sent like this with the Last Hour.) and he pointed with his middle and index finger. The Two Sahihs also recorded this Hadith. Imam Ahmad recorded that Wahb As-Suwa'i said that the Messenger of Allah ﷺ said, بُعِثْتُ أَنَا وَالسَّاعَةُ كَهٰذِهِ مِنْ هٰذِهِ، إِنْ كَادَتْ لَتَسْبِقُنِي (I was sent just before the Last Hour, like the distance between this and this; the latter almost overtook the former.) Al-A'mash joined between his index and middle fingers while narrating this Hadith. Imam Ahmad recorded that Al-Awza'i said that Isma'il bin 'Ubaydullah said, "Anas bin Malik went to Al-Walid bin 'Abdul-Malik who asked him about what he heard from the Messenger of Allah ﷺ about the Last Hour. Anas said, 'I heard the Messenger of Allah ﷺ say, أَنْتُمْ وَالسَّاعَةُ كَهَاتَيْنِ (You and the Last Hour are as close as these two (fingers).)'" Only Imam Ahmad collected this Hadith. There is proof to support these Hadiths in the Sahih listing, Al-Hashir (literally the Gatherer), among the names of the Messenger of Allah ﷺ; he is the first to be gathered, and all people will be gathered thereafter (for the Day of Judgement). Allah's statement, وَانْشَقَّ الْقَمَرُ (and the moon has been cleft asunder.) It occurred during the time of Allah's Messenger ﷺ, according to the authentic Mutawatir Hadiths the scholars agree that the moon was cleft asunder during the lifetime of the Prophet ﷺ, and it was among the clear miracles that Allah gave him. Hadiths mentioning that the Moon was split The Narration of Anas bin Malik Imam Ahmad recorded that Anas bin Malik said, "The people of Makkah asked the Prophet ﷺ for a miracle and the moon was split into two parts in Makkah. Allah said, اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft asunder.)" Muslim also collected this Hadith. Al-Bukhari recorded that Anas bin Malik said, "The people of Makkah asked the Messenger of Allah ﷺ to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira' between them." This Hadith is recorded in the Two Sahihs with various chains of narration. The Narration of Jubayr bin Mut'im Imam Ahmad recorded that Jubayr bin Mut'im said, "The moon was split into two pieces during the time of Allah's Prophet ﷺ; a part of the moon was over one mountain and another part over another mountain. So they said, 'Muhammad ﷺ has taken us by his magic.' They then said, 'If he was able to take us by magic, he will not be able to do so with all people.'" Only Imam Ahmad recorded this Hadith with this chain of narration. Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala'il. The Narration of 'Abdullah bin 'Abbas Al-Bukhari recorded that Ibn 'Abbas said, "The moon was split during the time of the Prophet ﷺ." Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that Ibn 'Abbas commented on Allah's saying: اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ - وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say: "This is magic, Mustamir.") "This occurred before the Hijrah; the moon was split and they saw it in two parts." The Narration of 'Abdullah bin 'Umar Al-Hafiz Abu Bakr Al-Bayhaqi recorded that 'Abdullah bin 'Umar commented on Allah's statement: اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft asunder.) "This occurred during the time of Allah's Messenger ﷺ; the moon was split in two parts. A part of it was before the mount and a part on the other side. The Prophet ﷺ said, اللّٰهُمَّ اشْهَدْ (O Allah! Be witness.)" This is the narration that Muslim and At-Tirmidhi collected. At-Tirmidhi said, "Hasan Sahih." The Narration of 'Abdullah bin Mas'ud Imam Ahmad recorded that Ibn Mas'ud said, "The moon was split in two parts during the time of Allah's Messenger, and they saw its two parts. Allah's Messenger ﷺ said, اشْهَدُوا (Be witnesses.)" Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that 'Abdullah (Ibn Mas'ud) said, "I saw the mountain between the two parts of the moon when it was split." Imam Ahmad recorded that 'Abdullah said, "The moon was split during the time of Allah's Messenger ﷺ and I saw the mount between its two parts." The Stubbornness of the idolators Allah said, وَإِنْ يَرَوْا آيَةً (And if they see an Ayah), if they see proof, evidence and a sign, يُعْرِضُوا (they turn away), they do not believe in it. Rather, they turn away from it, abandoning it behind their backs, وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (and say: "This is magic, Mustamir.") They say, 'the sign that we saw was magic, which was cast on us.' Mustamir, means, 'will soon go away', according to Mujahid, Qatadah and several others. The Quraysh said that the cleaving of the moon was false and will soon diminish and fade away, وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ (They denied and followed their own lusts.), they rejected the truth when it came to them, following the ignorance and foolishness that their lusts and desires called them to. Allah's statement, وَكُلُّ أَمْرٍ مُسْتَقِرٌّ (And every matter will be settled.) means, the good deeds will take their doers to all that is good and righteous, and similarly evil deeds will take their doers to all that is evil, according to Qatadah, while Ibn Jurayj said, "will settle according to its people." Mujahid commented on the meaning of, وَكُلُّ أَمْرٍ مُسْتَقِرٌّ (And every matter will be settled.) by saying, "On the Day of Resurrection." Allah's statement, وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ (And indeed there has come to them news); in this Qur'an, there has come to them the news of the earlier nations that disbelieved in their Messengers and the torment, punishment and affliction that befell them, مَا فِيهِ مُزْدَجَرٌ (wherein there is Muzdajar), wherein there are warnings and lessons to stop them from idolatry and persisting in denial, حِكْمَةٌ بَالِغَةٌ ۖ (Perfect wisdom,) in that Allah guides whomever He wills and misguides whomever He wills, فَمَا تُغْنِ النُّذُرُ (but warners benefit them not.) but the preaching of warnings does not benefit those upon whom Allah has written misery and sealed their hearts. Who can guide such people after Allah? This Ayah is similar to Allah's statements, قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ۖ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ (Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.")(6:149) and, وَمَا تُغْنِي الْآيَاتُ وَالنُّذُرُ عَنْ قَوْمٍ لَا يُؤْمِنُونَ (But neither Ayat nor warners benefit those who believe not.)(10:101)

The Hadith of Abu Waqid preceded, in which it is mentioned that the Messenger of Allah ﷺ would recite Surah Qaf (chapter 53) and Iqtarabat As-Sa'ah (Al-Qamar, chapter 54), during (the 'Id Prayers of) Al-Adha and Al-Fitr. The Prophet ﷺ used to recite these two Surahs during major gatherings and occasions because they contain Allah's promises and warnings, and information about the origin of creation, Resurrection, Tawhid, the affirmation of prophethood, and so forth among the great objectives. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ - وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ - وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ أَمْرٍ مُسْتَقِرٌّ - وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ مَا فِيهِ مُزْدَجَرٌ - حِكْمَةٌ بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ (1. The Hour has drawn near, and the moon has been cleft asunder.)(2. And if they see an Ayah, they turn away and say: "This is magic, Mustamir.")(3. They denied and followed their own lusts. And every matter will be settled.)(4. And indeed there has come to them news wherein there is Muzdajar.)(5. Perfect wisdom, but warners benefit them not.) The Hour draws near; the cleaving of the Moon Allah informs about the approach of the Last Hour and the imminent end and demise of the world, أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ (The Event ordained by Allah will come to pass, so seek not to hasten it.)(16:1), اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ (Draws near for mankind their reckoning, while they turn away in heedlessness.)(21:1) Hadiths about the Last Hour There are several Hadiths with this meaning. Al-Hafiz Abu Bakr Al-Bazzar recorded that Anas said that one day, when the sun was about to set, the Messenger of Allah ﷺ gave a speech to his Companions, saying, وَالَّذِي نَفْسِي بِيَدِهِ! مَا بَقِيَ مِنَ الدُّنْيَا فِيمَا مَضَىٰ مِنْهَا إِلَّا كَمَا بَقِيَ مِنْ يَوْمِكُمْ هٰذَا فِيمَا مَضَىٰ مِنْهُ (By He in Whose Hand is my soul! Not much of this world is left compared to what has already passed of it, except as much as what is left in this day of yours compared to what has already passed of it.) Anas said, "We could only see a small part of the setting sun at the time." Another Hadith that supports and explains the above Hadith is recorded by Imam Ahmad that 'Abdullah bin 'Umar said, "We were sitting with the Prophet ﷺ while the sun was rising above Qu'ayqa'an, after 'Asr. He said, مَا أَعْمَارُكُمْ فِي أَعْمَارِ مَنْ مَضَىٰ إِلَّا كَمَا بَقِيَ مِنَ النَّهَارِ فِيمَا مَضَىٰ (What remains of your time, compared to what has passed, is as long as what remains of this day compared to what has passed of it.)" Imam Ahmad recorded that Sahl bin Sa'd said that he heard the Messenger of Allah ﷺ say, بُعِثْتُ أَنَا وَالسَّاعَةُ هٰكَذَا (I was sent like this with the Last Hour.) and he pointed with his middle and index finger. The Two Sahihs also recorded this Hadith. Imam Ahmad recorded that Wahb As-Suwa'i said that the Messenger of Allah ﷺ said, بُعِثْتُ أَنَا وَالسَّاعَةُ كَهٰذِهِ مِنْ هٰذِهِ، إِنْ كَادَتْ لَتَسْبِقُنِي (I was sent just before the Last Hour, like the distance between this and this; the latter almost overtook the former.) Al-A'mash joined between his index and middle fingers while narrating this Hadith. Imam Ahmad recorded that Al-Awza'i said that Isma'il bin 'Ubaydullah said, "Anas bin Malik went to Al-Walid bin 'Abdul-Malik who asked him about what he heard from the Messenger of Allah ﷺ about the Last Hour. Anas said, 'I heard the Messenger of Allah ﷺ say, أَنْتُمْ وَالسَّاعَةُ كَهَاتَيْنِ (You and the Last Hour are as close as these two (fingers).)'" Only Imam Ahmad collected this Hadith. There is proof to support these Hadiths in the Sahih listing, Al-Hashir (literally the Gatherer), among the names of the Messenger of Allah ﷺ; he is the first to be gathered, and all people will be gathered thereafter (for the Day of Judgement). Allah's statement, وَانْشَقَّ الْقَمَرُ (and the moon has been cleft asunder.) It occurred during the time of Allah's Messenger ﷺ, according to the authentic Mutawatir Hadiths the scholars agree that the moon was cleft asunder during the lifetime of the Prophet ﷺ, and it was among the clear miracles that Allah gave him. Hadiths mentioning that the Moon was split The Narration of Anas bin Malik Imam Ahmad recorded that Anas bin Malik said, "The people of Makkah asked the Prophet ﷺ for a miracle and the moon was split into two parts in Makkah. Allah said, اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft asunder.)" Muslim also collected this Hadith. Al-Bukhari recorded that Anas bin Malik said, "The people of Makkah asked the Messenger of Allah ﷺ to produce a miracle, and he showed them the splitting of the moon into two parts, until they saw (the mount of) Hira' between them." This Hadith is recorded in the Two Sahihs with various chains of narration. The Narration of Jubayr bin Mut'im Imam Ahmad recorded that Jubayr bin Mut'im said, "The moon was split into two pieces during the time of Allah's Prophet ﷺ; a part of the moon was over one mountain and another part over another mountain. So they said, 'Muhammad ﷺ has taken us by his magic.' They then said, 'If he was able to take us by magic, he will not be able to do so with all people.'" Only Imam Ahmad recorded this Hadith with this chain of narration. Al-Bayhaqi used another chain of narration in a similar Hadith he collected in Ad-Dala'il. The Narration of 'Abdullah bin 'Abbas Al-Bukhari recorded that Ibn 'Abbas said, "The moon was split during the time of the Prophet ﷺ." Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that Ibn 'Abbas commented on Allah's saying: اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ - وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away and say: "This is magic, Mustamir.") "This occurred before the Hijrah; the moon was split and they saw it in two parts." The Narration of 'Abdullah bin 'Umar Al-Hafiz Abu Bakr Al-Bayhaqi recorded that 'Abdullah bin 'Umar commented on Allah's statement: اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (The Hour has drawn near, and the moon has been cleft asunder.) "This occurred during the time of Allah's Messenger ﷺ; the moon was split in two parts. A part of it was before the mount and a part on the other side. The Prophet ﷺ said, اللّٰهُمَّ اشْهَدْ (O Allah! Be witness.)" This is the narration that Muslim and At-Tirmidhi collected. At-Tirmidhi said, "Hasan Sahih." The Narration of 'Abdullah bin Mas'ud Imam Ahmad recorded that Ibn Mas'ud said, "The moon was split in two parts during the time of Allah's Messenger, and they saw its two parts. Allah's Messenger ﷺ said, اشْهَدُوا (Be witnesses.)" Al-Bukhari and Muslim collected this Hadith. Ibn Jarir recorded that 'Abdullah (Ibn Mas'ud) said, "I saw the mountain between the two parts of the moon when it was split." Imam Ahmad recorded that 'Abdullah said, "The moon was split during the time of Allah's Messenger ﷺ and I saw the mount between its two parts." The Stubbornness of the idolators Allah said, وَإِنْ يَرَوْا آيَةً (And if they see an Ayah), if they see proof, evidence and a sign, يُعْرِضُوا (they turn away), they do not believe in it. Rather, they turn away from it, abandoning it behind their backs, وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (and say: "This is magic, Mustamir.") They say, 'the sign that we saw was magic, which was cast on us.' Mustamir, means, 'will soon go away', according to Mujahid, Qatadah and several others. The Quraysh said that the cleaving of the moon was false and will soon diminish and fade away, وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ (They denied and followed their own lusts.), they rejected the truth when it came to them, following the ignorance and foolishness that their lusts and desires called them to. Allah's statement, وَكُلُّ أَمْرٍ مُسْتَقِرٌّ (And every matter will be settled.) means, the good deeds will take their doers to all that is good and righteous, and similarly evil deeds will take their doers to all that is evil, according to Qatadah, while Ibn Jurayj said, "will settle according to its people." Mujahid commented on the meaning of, وَكُلُّ أَمْرٍ مُسْتَقِرٌّ (And every matter will be settled.) by saying, "On the Day of Resurrection." Allah's statement, وَلَقَدْ جَاءَهُمْ مِنَ الْأَنْبَاءِ (And indeed there has come to them news); in this Qur'an, there has come to them the news of the earlier nations that disbelieved in their Messengers and the torment, punishment and affliction that befell them, مَا فِيهِ مُزْدَجَرٌ (wherein there is Muzdajar), wherein there are warnings and lessons to stop them from idolatry and persisting in denial, حِكْمَةٌ بَالِغَةٌ ۖ (Perfect wisdom,) in that Allah guides whomever He wills and misguides whomever He wills, فَمَا تُغْنِ النُّذُرُ (but warners benefit them not.) but the preaching of warnings does not benefit those upon whom Allah has written misery and sealed their hearts. Who can guide such people after Allah? This Ayah is similar to Allah's statements, قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ۖ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ (Say: "With Allah is the perfect proof and argument; had He so willed, He would indeed have guided you all.")(6:149) and, وَمَا تُغْنِي الْآيَاتُ وَالنُّذُرُ عَنْ قَوْمٍ لَا يُؤْمِنُونَ (But neither Ayat nor warners benefit those who believe not.)(10:101)

So withdraw from them. The Day that the caller will call (them) to a terrible thing (6)They will come forth, with humbled eyes from (their) graves as if they were locusts spread abroad (7)Hastening towards the caller. The disbelievers will say: "This is a hard Day. (8) The terrible End the Disbelievers will meet on the Day of Resurrection Allah the Exalted says, 'O Muhammad, turn away from these people who, when they witness a miracle, they deny it and say that this is continuous magic.' Turn away from them and wait until, يَوْمَ يَدْعُ الدَّاعِ إِلَىٰ شَيْءٍ نُكُرٍ (The Day that the caller will call (them) to a terrible thing.) to the Recompense and the afflictions, horrors and tremendous hardships that it brings forth, خُشَّعًا أَبْصَارُهُمْ (with humbled eyes), their eyes will be covered with disgrace, يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُنْتَشِرٌ (they will come forth from (their) graves as if they were locusts spread abroad.) They will gather towards the area of Reckoning in such haste and crowds, in response to the caller, as if they were crowds of locusts spreading all about. Allah said, مُهْطِعِينَ (Hastening) meaing hurriedly, إِلَى الدَّاعِ (towards the caller.) without being able to hesitate or slow down, يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ (The disbelievers will say: "This is a hard Day."), meaing, 'this is a hard, terrible, horrifying and distressful Day,' فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ (Truly, that Day will be a Hard Day – far from easy for the disbelievers.)(74:9-10)

So withdraw from them. The Day that the caller will call (them) to a terrible thing (6)They will come forth, with humbled eyes from (their) graves as if they were locusts spread abroad (7)Hastening towards the caller. The disbelievers will say: "This is a hard Day. (8) The terrible End the Disbelievers will meet on the Day of Resurrection Allah the Exalted says, 'O Muhammad, turn away from these people who, when they witness a miracle, they deny it and say that this is continuous magic.' Turn away from them and wait until, يَوْمَ يَدْعُ الدَّاعِ إِلَىٰ شَيْءٍ نُكُرٍ (The Day that the caller will call (them) to a terrible thing.) to the Recompense and the afflictions, horrors and tremendous hardships that it brings forth, خُشَّعًا أَبْصَارُهُمْ (with humbled eyes), their eyes will be covered with disgrace, يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُنْتَشِرٌ (they will come forth from (their) graves as if they were locusts spread abroad.) They will gather towards the area of Reckoning in such haste and crowds, in response to the caller, as if they were crowds of locusts spreading all about. Allah said, مُهْطِعِينَ (Hastening) meaing hurriedly, إِلَى الدَّاعِ (towards the caller.) without being able to hesitate or slow down, يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ (The disbelievers will say: "This is a hard Day."), meaing, 'this is a hard, terrible, horrifying and distressful Day,' فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ (Truly, that Day will be a Hard Day – far from easy for the disbelievers.)(74:9-10)

So withdraw from them. The Day that the caller will call (them) to a terrible thing (6)They will come forth, with humbled eyes from (their) graves as if they were locusts spread abroad (7)Hastening towards the caller. The disbelievers will say: "This is a hard Day. (8) The terrible End the Disbelievers will meet on the Day of Resurrection Allah the Exalted says, 'O Muhammad, turn away from these people who, when they witness a miracle, they deny it and say that this is continuous magic.' Turn away from them and wait until, يَوْمَ يَدْعُ الدَّاعِ إِلَىٰ شَيْءٍ نُكُرٍ (The Day that the caller will call (them) to a terrible thing.) to the Recompense and the afflictions, horrors and tremendous hardships that it brings forth, خُشَّعًا أَبْصَارُهُمْ (with humbled eyes), their eyes will be covered with disgrace, يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُنْتَشِرٌ (they will come forth from (their) graves as if they were locusts spread abroad.) They will gather towards the area of Reckoning in such haste and crowds, in response to the caller, as if they were crowds of locusts spreading all about. Allah said, مُهْطِعِينَ (Hastening) meaing hurriedly, إِلَى الدَّاعِ (towards the caller.) without being able to hesitate or slow down, يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ (The disbelievers will say: "This is a hard Day."), meaing, 'this is a hard, terrible, horrifying and distressful Day,' فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ (Truly, that Day will be a Hard Day – far from easy for the disbelievers.)(74:9-10)

The people of Nuh denied (their Messenger) before them. They rejected Our servant and said: "A madman!" Wazdujir (9)Then he invoked his Lord (saying): "I have been overcome, so help (me)! (10)So, We opened the gates of the heaven with water Munhamir (11)And We caused springs to gush forth from the earth. So, the waters met for a matter predestined (12)And We carried him on a (ship) made of planks and nails (Dusur (13)Floating under Our Eyes, a reward for him who had been rejected (14)And indeed, We have left this as a sign. Then is there any that will remember (15)Then how (terrible) was My torment and My warnings (16)And We have indeed made the Qur'an easy to understand and remember; then is there anyone who will remember (17) The Story of the People of Nuh and the Lesson from it Allah the Exalted said, كَذَّبَتْ (denied) 'before your people, O Muhammad,' قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا (the people of Nuh. They rejected Our servant) means, they denied him categorically and accused him of madness, وَقَالُوا مَجْنُونٌ وَازْدُجِرَ (and said: "A madman!" Wazdujir.) Mujahid said about Wazdujir: "He was driven out accused on account of madness." It was also said that Wazdujir means, he was rebuked, deterred, threatened and warned by his people saying: لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ ("If you do not stop O Nuh, you will be among those who will be stoned.")[26:116] This was said by Ibn Zayd, and it is sound. فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ (Then he invoked his Lord (saying): "I have been overcome, so help (me)!") meaning, 'I am weak and cannot overcome or resist my people, so help Your religion!' Allah the Exalted said, فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir.) As-Suddi said about Munhamir, "It means abundant." وَفَجَّرْنَا الْأَرْضَ عُيُونًا (And We caused springs to gush forth from the earth.) means, from every part of the earth, and even ovens in which fire was burning – water and springs gushed forth, فَالْتَقَى الْمَاءُ (So, the waters met), means, of the heaven and the earth, عَلَىٰ أَمْرٍ قَدْ قُدِرَ (for a matter predestined.) Ibn Jurayj reported from Ibn 'Abbas: فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir), Torrential rain, the only water that fell from the sky before that day and ever since was from clouds. But the sky's gates were opened on them that day, and therefore, the water that came down was not from clouds. So both the waters (of the earth and the heaven) met according to a matter ordained." Allah said, وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ (And We carried him on a (ship) made of planks and nails (Dusur)), Ibn 'Abbas, Sa'id bin Jubayr, Al-Qurazi, Qatadah and Ibn Zayd said that Dusur means nails. Ibn Jarir preferred this view. Allah's statement, تَجْرِي بِأَعْيُنِنَا (Floating under Our Eyes), means, 'by Our command and under Our protection and observation,' جَزَاءً لِمَنْ كَانَ كُفِرَ (a reward for him who had been rejected!) meaning, as recompense for them because of their disbelief in Allah and as reward for Nuh, peace be upon him. Allah the Exalted said, وَلَقَدْ تَرَكْنَاهَا آيَةً (And indeed, We have left this as a sign.) Qatadah said, "Allah left the ship of Nuh intact until the first generation of this Ummah were able to see it." However, it appears that the meaning here is that Allah kept ships as a sign. For instance, Allah the Exalted said, وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ (And a sign for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41-42), إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) Allah's statement here, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?) means, 'is there any that will receive admonition and reminder. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Prophet ﷺ recited to me, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Al-Bukhari collected a similar Hadith from 'Abdullah that he said, "I recited to the Prophet ﷺ فَهَلْ مِن مُّذَّكِرٍ (then is there any that will remember) and the Prophet ﷺ said, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Allah's statement, فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how (terrible) was My torment and My warnings?) means, 'how terrible was My torment that I inflicted on those who disbelieved in Me and denied My Messengers, who did not heed to My warnings? How was My help that I extended to My Messengers and the revenge exerted on their behalf,' وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ (And We have indeed made the Qur'an easy to understand and remember); meaning, 'We have made the Qur'an easy to recite and comprehend for those who seek these traits, to remind mankind,' as Allah said, كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ ((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.)(38:29), فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْمًا لُدًّا (So We have made this (the Qur'an) easy in your own tongue, only that you may give glad tidings to those who have Taqwa and warn with it the most quarrelsome people.)(19:97) Allah said, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember), meaning, 'is there anyone who will remember through this Qur'an, which We made easy to memorize and easy to understand?' Muhammad bin Ka'b Al-Qurazi commented on this Ayah, "Is there anyone who will avoid evil?"

The people of Nuh denied (their Messenger) before them. They rejected Our servant and said: "A madman!" Wazdujir (9)Then he invoked his Lord (saying): "I have been overcome, so help (me)! (10)So, We opened the gates of the heaven with water Munhamir (11)And We caused springs to gush forth from the earth. So, the waters met for a matter predestined (12)And We carried him on a (ship) made of planks and nails (Dusur (13)Floating under Our Eyes, a reward for him who had been rejected (14)And indeed, We have left this as a sign. Then is there any that will remember (15)Then how (terrible) was My torment and My warnings (16)And We have indeed made the Qur'an easy to understand and remember; then is there anyone who will remember (17) The Story of the People of Nuh and the Lesson from it Allah the Exalted said, كَذَّبَتْ (denied) 'before your people, O Muhammad,' قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا (the people of Nuh. They rejected Our servant) means, they denied him categorically and accused him of madness, وَقَالُوا مَجْنُونٌ وَازْدُجِرَ (and said: "A madman!" Wazdujir.) Mujahid said about Wazdujir: "He was driven out accused on account of madness." It was also said that Wazdujir means, he was rebuked, deterred, threatened and warned by his people saying: لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ ("If you do not stop O Nuh, you will be among those who will be stoned.")[26:116] This was said by Ibn Zayd, and it is sound. فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ (Then he invoked his Lord (saying): "I have been overcome, so help (me)!") meaning, 'I am weak and cannot overcome or resist my people, so help Your religion!' Allah the Exalted said, فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir.) As-Suddi said about Munhamir, "It means abundant." وَفَجَّرْنَا الْأَرْضَ عُيُونًا (And We caused springs to gush forth from the earth.) means, from every part of the earth, and even ovens in which fire was burning – water and springs gushed forth, فَالْتَقَى الْمَاءُ (So, the waters met), means, of the heaven and the earth, عَلَىٰ أَمْرٍ قَدْ قُدِرَ (for a matter predestined.) Ibn Jurayj reported from Ibn 'Abbas: فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir), Torrential rain, the only water that fell from the sky before that day and ever since was from clouds. But the sky's gates were opened on them that day, and therefore, the water that came down was not from clouds. So both the waters (of the earth and the heaven) met according to a matter ordained." Allah said, وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ (And We carried him on a (ship) made of planks and nails (Dusur)), Ibn 'Abbas, Sa'id bin Jubayr, Al-Qurazi, Qatadah and Ibn Zayd said that Dusur means nails. Ibn Jarir preferred this view. Allah's statement, تَجْرِي بِأَعْيُنِنَا (Floating under Our Eyes), means, 'by Our command and under Our protection and observation,' جَزَاءً لِمَنْ كَانَ كُفِرَ (a reward for him who had been rejected!) meaning, as recompense for them because of their disbelief in Allah and as reward for Nuh, peace be upon him. Allah the Exalted said, وَلَقَدْ تَرَكْنَاهَا آيَةً (And indeed, We have left this as a sign.) Qatadah said, "Allah left the ship of Nuh intact until the first generation of this Ummah were able to see it." However, it appears that the meaning here is that Allah kept ships as a sign. For instance, Allah the Exalted said, وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ (And a sign for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41-42), إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) Allah's statement here, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?) means, 'is there any that will receive admonition and reminder. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Prophet ﷺ recited to me, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Al-Bukhari collected a similar Hadith from 'Abdullah that he said, "I recited to the Prophet ﷺ فَهَلْ مِن مُّذَّكِرٍ (then is there any that will remember) and the Prophet ﷺ said, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Allah's statement, فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how (terrible) was My torment and My warnings?) means, 'how terrible was My torment that I inflicted on those who disbelieved in Me and denied My Messengers, who did not heed to My warnings? How was My help that I extended to My Messengers and the revenge exerted on their behalf,' وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ (And We have indeed made the Qur'an easy to understand and remember); meaning, 'We have made the Qur'an easy to recite and comprehend for those who seek these traits, to remind mankind,' as Allah said, كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ ((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.)(38:29), فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْمًا لُدًّا (So We have made this (the Qur'an) easy in your own tongue, only that you may give glad tidings to those who have Taqwa and warn with it the most quarrelsome people.)(19:97) Allah said, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember), meaning, 'is there anyone who will remember through this Qur'an, which We made easy to memorize and easy to understand?' Muhammad bin Ka'b Al-Qurazi commented on this Ayah, "Is there anyone who will avoid evil?"

The people of Nuh denied (their Messenger) before them. They rejected Our servant and said: "A madman!" Wazdujir (9)Then he invoked his Lord (saying): "I have been overcome, so help (me)! (10)So, We opened the gates of the heaven with water Munhamir (11)And We caused springs to gush forth from the earth. So, the waters met for a matter predestined (12)And We carried him on a (ship) made of planks and nails (Dusur (13)Floating under Our Eyes, a reward for him who had been rejected (14)And indeed, We have left this as a sign. Then is there any that will remember (15)Then how (terrible) was My torment and My warnings (16)And We have indeed made the Qur'an easy to understand and remember; then is there anyone who will remember (17) The Story of the People of Nuh and the Lesson from it Allah the Exalted said, كَذَّبَتْ (denied) 'before your people, O Muhammad,' قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا (the people of Nuh. They rejected Our servant) means, they denied him categorically and accused him of madness, وَقَالُوا مَجْنُونٌ وَازْدُجِرَ (and said: "A madman!" Wazdujir.) Mujahid said about Wazdujir: "He was driven out accused on account of madness." It was also said that Wazdujir means, he was rebuked, deterred, threatened and warned by his people saying: لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ ("If you do not stop O Nuh, you will be among those who will be stoned.")[26:116] This was said by Ibn Zayd, and it is sound. فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ (Then he invoked his Lord (saying): "I have been overcome, so help (me)!") meaning, 'I am weak and cannot overcome or resist my people, so help Your religion!' Allah the Exalted said, فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir.) As-Suddi said about Munhamir, "It means abundant." وَفَجَّرْنَا الْأَرْضَ عُيُونًا (And We caused springs to gush forth from the earth.) means, from every part of the earth, and even ovens in which fire was burning – water and springs gushed forth, فَالْتَقَى الْمَاءُ (So, the waters met), means, of the heaven and the earth, عَلَىٰ أَمْرٍ قَدْ قُدِرَ (for a matter predestined.) Ibn Jurayj reported from Ibn 'Abbas: فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir), Torrential rain, the only water that fell from the sky before that day and ever since was from clouds. But the sky's gates were opened on them that day, and therefore, the water that came down was not from clouds. So both the waters (of the earth and the heaven) met according to a matter ordained." Allah said, وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ (And We carried him on a (ship) made of planks and nails (Dusur)), Ibn 'Abbas, Sa'id bin Jubayr, Al-Qurazi, Qatadah and Ibn Zayd said that Dusur means nails. Ibn Jarir preferred this view. Allah's statement, تَجْرِي بِأَعْيُنِنَا (Floating under Our Eyes), means, 'by Our command and under Our protection and observation,' جَزَاءً لِمَنْ كَانَ كُفِرَ (a reward for him who had been rejected!) meaning, as recompense for them because of their disbelief in Allah and as reward for Nuh, peace be upon him. Allah the Exalted said, وَلَقَدْ تَرَكْنَاهَا آيَةً (And indeed, We have left this as a sign.) Qatadah said, "Allah left the ship of Nuh intact until the first generation of this Ummah were able to see it." However, it appears that the meaning here is that Allah kept ships as a sign. For instance, Allah the Exalted said, وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ (And a sign for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41-42), إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) Allah's statement here, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?) means, 'is there any that will receive admonition and reminder. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Prophet ﷺ recited to me, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Al-Bukhari collected a similar Hadith from 'Abdullah that he said, "I recited to the Prophet ﷺ فَهَلْ مِن مُّذَّكِرٍ (then is there any that will remember) and the Prophet ﷺ said, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Allah's statement, فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how (terrible) was My torment and My warnings?) means, 'how terrible was My torment that I inflicted on those who disbelieved in Me and denied My Messengers, who did not heed to My warnings? How was My help that I extended to My Messengers and the revenge exerted on their behalf,' وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ (And We have indeed made the Qur'an easy to understand and remember); meaning, 'We have made the Qur'an easy to recite and comprehend for those who seek these traits, to remind mankind,' as Allah said, كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ ((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.)(38:29), فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْمًا لُدًّا (So We have made this (the Qur'an) easy in your own tongue, only that you may give glad tidings to those who have Taqwa and warn with it the most quarrelsome people.)(19:97) Allah said, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember), meaning, 'is there anyone who will remember through this Qur'an, which We made easy to memorize and easy to understand?' Muhammad bin Ka'b Al-Qurazi commented on this Ayah, "Is there anyone who will avoid evil?"

The people of Nuh denied (their Messenger) before them. They rejected Our servant and said: "A madman!" Wazdujir (9)Then he invoked his Lord (saying): "I have been overcome, so help (me)! (10)So, We opened the gates of the heaven with water Munhamir (11)And We caused springs to gush forth from the earth. So, the waters met for a matter predestined (12)And We carried him on a (ship) made of planks and nails (Dusur (13)Floating under Our Eyes, a reward for him who had been rejected (14)And indeed, We have left this as a sign. Then is there any that will remember (15)Then how (terrible) was My torment and My warnings (16)And We have indeed made the Qur'an easy to understand and remember; then is there anyone who will remember (17) The Story of the People of Nuh and the Lesson from it Allah the Exalted said, كَذَّبَتْ (denied) 'before your people, O Muhammad,' قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا (the people of Nuh. They rejected Our servant) means, they denied him categorically and accused him of madness, وَقَالُوا مَجْنُونٌ وَازْدُجِرَ (and said: "A madman!" Wazdujir.) Mujahid said about Wazdujir: "He was driven out accused on account of madness." It was also said that Wazdujir means, he was rebuked, deterred, threatened and warned by his people saying: لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ ("If you do not stop O Nuh, you will be among those who will be stoned.")[26:116] This was said by Ibn Zayd, and it is sound. فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ (Then he invoked his Lord (saying): "I have been overcome, so help (me)!") meaning, 'I am weak and cannot overcome or resist my people, so help Your religion!' Allah the Exalted said, فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir.) As-Suddi said about Munhamir, "It means abundant." وَفَجَّرْنَا الْأَرْضَ عُيُونًا (And We caused springs to gush forth from the earth.) means, from every part of the earth, and even ovens in which fire was burning – water and springs gushed forth, فَالْتَقَى الْمَاءُ (So, the waters met), means, of the heaven and the earth, عَلَىٰ أَمْرٍ قَدْ قُدِرَ (for a matter predestined.) Ibn Jurayj reported from Ibn 'Abbas: فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir), Torrential rain, the only water that fell from the sky before that day and ever since was from clouds. But the sky's gates were opened on them that day, and therefore, the water that came down was not from clouds. So both the waters (of the earth and the heaven) met according to a matter ordained." Allah said, وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ (And We carried him on a (ship) made of planks and nails (Dusur)), Ibn 'Abbas, Sa'id bin Jubayr, Al-Qurazi, Qatadah and Ibn Zayd said that Dusur means nails. Ibn Jarir preferred this view. Allah's statement, تَجْرِي بِأَعْيُنِنَا (Floating under Our Eyes), means, 'by Our command and under Our protection and observation,' جَزَاءً لِمَنْ كَانَ كُفِرَ (a reward for him who had been rejected!) meaning, as recompense for them because of their disbelief in Allah and as reward for Nuh, peace be upon him. Allah the Exalted said, وَلَقَدْ تَرَكْنَاهَا آيَةً (And indeed, We have left this as a sign.) Qatadah said, "Allah left the ship of Nuh intact until the first generation of this Ummah were able to see it." However, it appears that the meaning here is that Allah kept ships as a sign. For instance, Allah the Exalted said, وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ (And a sign for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41-42), إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) Allah's statement here, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?) means, 'is there any that will receive admonition and reminder. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Prophet ﷺ recited to me, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Al-Bukhari collected a similar Hadith from 'Abdullah that he said, "I recited to the Prophet ﷺ فَهَلْ مِن مُّذَّكِرٍ (then is there any that will remember) and the Prophet ﷺ said, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Allah's statement, فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how (terrible) was My torment and My warnings?) means, 'how terrible was My torment that I inflicted on those who disbelieved in Me and denied My Messengers, who did not heed to My warnings? How was My help that I extended to My Messengers and the revenge exerted on their behalf,' وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ (And We have indeed made the Qur'an easy to understand and remember); meaning, 'We have made the Qur'an easy to recite and comprehend for those who seek these traits, to remind mankind,' as Allah said, كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ ((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.)(38:29), فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْمًا لُدًّا (So We have made this (the Qur'an) easy in your own tongue, only that you may give glad tidings to those who have Taqwa and warn with it the most quarrelsome people.)(19:97) Allah said, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember), meaning, 'is there anyone who will remember through this Qur'an, which We made easy to memorize and easy to understand?' Muhammad bin Ka'b Al-Qurazi commented on this Ayah, "Is there anyone who will avoid evil?"

The people of Nuh denied (their Messenger) before them. They rejected Our servant and said: "A madman!" Wazdujir (9)Then he invoked his Lord (saying): "I have been overcome, so help (me)! (10)So, We opened the gates of the heaven with water Munhamir (11)And We caused springs to gush forth from the earth. So, the waters met for a matter predestined (12)And We carried him on a (ship) made of planks and nails (Dusur (13)Floating under Our Eyes, a reward for him who had been rejected (14)And indeed, We have left this as a sign. Then is there any that will remember (15)Then how (terrible) was My torment and My warnings (16)And We have indeed made the Qur'an easy to understand and remember; then is there anyone who will remember (17) The Story of the People of Nuh and the Lesson from it Allah the Exalted said, كَذَّبَتْ (denied) 'before your people, O Muhammad,' قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا (the people of Nuh. They rejected Our servant) means, they denied him categorically and accused him of madness, وَقَالُوا مَجْنُونٌ وَازْدُجِرَ (and said: "A madman!" Wazdujir.) Mujahid said about Wazdujir: "He was driven out accused on account of madness." It was also said that Wazdujir means, he was rebuked, deterred, threatened and warned by his people saying: لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ ("If you do not stop O Nuh, you will be among those who will be stoned.")[26:116] This was said by Ibn Zayd, and it is sound. فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ (Then he invoked his Lord (saying): "I have been overcome, so help (me)!") meaning, 'I am weak and cannot overcome or resist my people, so help Your religion!' Allah the Exalted said, فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir.) As-Suddi said about Munhamir, "It means abundant." وَفَجَّرْنَا الْأَرْضَ عُيُونًا (And We caused springs to gush forth from the earth.) means, from every part of the earth, and even ovens in which fire was burning – water and springs gushed forth, فَالْتَقَى الْمَاءُ (So, the waters met), means, of the heaven and the earth, عَلَىٰ أَمْرٍ قَدْ قُدِرَ (for a matter predestined.) Ibn Jurayj reported from Ibn 'Abbas: فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir), Torrential rain, the only water that fell from the sky before that day and ever since was from clouds. But the sky's gates were opened on them that day, and therefore, the water that came down was not from clouds. So both the waters (of the earth and the heaven) met according to a matter ordained." Allah said, وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ (And We carried him on a (ship) made of planks and nails (Dusur)), Ibn 'Abbas, Sa'id bin Jubayr, Al-Qurazi, Qatadah and Ibn Zayd said that Dusur means nails. Ibn Jarir preferred this view. Allah's statement, تَجْرِي بِأَعْيُنِنَا (Floating under Our Eyes), means, 'by Our command and under Our protection and observation,' جَزَاءً لِمَنْ كَانَ كُفِرَ (a reward for him who had been rejected!) meaning, as recompense for them because of their disbelief in Allah and as reward for Nuh, peace be upon him. Allah the Exalted said, وَلَقَدْ تَرَكْنَاهَا آيَةً (And indeed, We have left this as a sign.) Qatadah said, "Allah left the ship of Nuh intact until the first generation of this Ummah were able to see it." However, it appears that the meaning here is that Allah kept ships as a sign. For instance, Allah the Exalted said, وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ (And a sign for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41-42), إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) Allah's statement here, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?) means, 'is there any that will receive admonition and reminder. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Prophet ﷺ recited to me, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Al-Bukhari collected a similar Hadith from 'Abdullah that he said, "I recited to the Prophet ﷺ فَهَلْ مِن مُّذَّكِرٍ (then is there any that will remember) and the Prophet ﷺ said, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Allah's statement, فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how (terrible) was My torment and My warnings?) means, 'how terrible was My torment that I inflicted on those who disbelieved in Me and denied My Messengers, who did not heed to My warnings? How was My help that I extended to My Messengers and the revenge exerted on their behalf,' وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ (And We have indeed made the Qur'an easy to understand and remember); meaning, 'We have made the Qur'an easy to recite and comprehend for those who seek these traits, to remind mankind,' as Allah said, كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ ((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.)(38:29), فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْمًا لُدًّا (So We have made this (the Qur'an) easy in your own tongue, only that you may give glad tidings to those who have Taqwa and warn with it the most quarrelsome people.)(19:97) Allah said, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember), meaning, 'is there anyone who will remember through this Qur'an, which We made easy to memorize and easy to understand?' Muhammad bin Ka'b Al-Qurazi commented on this Ayah, "Is there anyone who will avoid evil?"

The people of Nuh denied (their Messenger) before them. They rejected Our servant and said: "A madman!" Wazdujir (9)Then he invoked his Lord (saying): "I have been overcome, so help (me)! (10)So, We opened the gates of the heaven with water Munhamir (11)And We caused springs to gush forth from the earth. So, the waters met for a matter predestined (12)And We carried him on a (ship) made of planks and nails (Dusur (13)Floating under Our Eyes, a reward for him who had been rejected (14)And indeed, We have left this as a sign. Then is there any that will remember (15)Then how (terrible) was My torment and My warnings (16)And We have indeed made the Qur'an easy to understand and remember; then is there anyone who will remember (17) The Story of the People of Nuh and the Lesson from it Allah the Exalted said, كَذَّبَتْ (denied) 'before your people, O Muhammad,' قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا (the people of Nuh. They rejected Our servant) means, they denied him categorically and accused him of madness, وَقَالُوا مَجْنُونٌ وَازْدُجِرَ (and said: "A madman!" Wazdujir.) Mujahid said about Wazdujir: "He was driven out accused on account of madness." It was also said that Wazdujir means, he was rebuked, deterred, threatened and warned by his people saying: لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ ("If you do not stop O Nuh, you will be among those who will be stoned.")[26:116] This was said by Ibn Zayd, and it is sound. فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ (Then he invoked his Lord (saying): "I have been overcome, so help (me)!") meaning, 'I am weak and cannot overcome or resist my people, so help Your religion!' Allah the Exalted said, فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir.) As-Suddi said about Munhamir, "It means abundant." وَفَجَّرْنَا الْأَرْضَ عُيُونًا (And We caused springs to gush forth from the earth.) means, from every part of the earth, and even ovens in which fire was burning – water and springs gushed forth, فَالْتَقَى الْمَاءُ (So, the waters met), means, of the heaven and the earth, عَلَىٰ أَمْرٍ قَدْ قُدِرَ (for a matter predestined.) Ibn Jurayj reported from Ibn 'Abbas: فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir), Torrential rain, the only water that fell from the sky before that day and ever since was from clouds. But the sky's gates were opened on them that day, and therefore, the water that came down was not from clouds. So both the waters (of the earth and the heaven) met according to a matter ordained." Allah said, وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ (And We carried him on a (ship) made of planks and nails (Dusur)), Ibn 'Abbas, Sa'id bin Jubayr, Al-Qurazi, Qatadah and Ibn Zayd said that Dusur means nails. Ibn Jarir preferred this view. Allah's statement, تَجْرِي بِأَعْيُنِنَا (Floating under Our Eyes), means, 'by Our command and under Our protection and observation,' جَزَاءً لِمَنْ كَانَ كُفِرَ (a reward for him who had been rejected!) meaning, as recompense for them because of their disbelief in Allah and as reward for Nuh, peace be upon him. Allah the Exalted said, وَلَقَدْ تَرَكْنَاهَا آيَةً (And indeed, We have left this as a sign.) Qatadah said, "Allah left the ship of Nuh intact until the first generation of this Ummah were able to see it." However, it appears that the meaning here is that Allah kept ships as a sign. For instance, Allah the Exalted said, وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ (And a sign for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41-42), إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) Allah's statement here, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?) means, 'is there any that will receive admonition and reminder. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Prophet ﷺ recited to me, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Al-Bukhari collected a similar Hadith from 'Abdullah that he said, "I recited to the Prophet ﷺ فَهَلْ مِن مُّذَّكِرٍ (then is there any that will remember) and the Prophet ﷺ said, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Allah's statement, فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how (terrible) was My torment and My warnings?) means, 'how terrible was My torment that I inflicted on those who disbelieved in Me and denied My Messengers, who did not heed to My warnings? How was My help that I extended to My Messengers and the revenge exerted on their behalf,' وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ (And We have indeed made the Qur'an easy to understand and remember); meaning, 'We have made the Qur'an easy to recite and comprehend for those who seek these traits, to remind mankind,' as Allah said, كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ ((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.)(38:29), فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْمًا لُدًّا (So We have made this (the Qur'an) easy in your own tongue, only that you may give glad tidings to those who have Taqwa and warn with it the most quarrelsome people.)(19:97) Allah said, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember), meaning, 'is there anyone who will remember through this Qur'an, which We made easy to memorize and easy to understand?' Muhammad bin Ka'b Al-Qurazi commented on this Ayah, "Is there anyone who will avoid evil?"

The people of Nuh denied (their Messenger) before them. They rejected Our servant and said: "A madman!" Wazdujir (9)Then he invoked his Lord (saying): "I have been overcome, so help (me)! (10)So, We opened the gates of the heaven with water Munhamir (11)And We caused springs to gush forth from the earth. So, the waters met for a matter predestined (12)And We carried him on a (ship) made of planks and nails (Dusur (13)Floating under Our Eyes, a reward for him who had been rejected (14)And indeed, We have left this as a sign. Then is there any that will remember (15)Then how (terrible) was My torment and My warnings (16)And We have indeed made the Qur'an easy to understand and remember; then is there anyone who will remember (17) The Story of the People of Nuh and the Lesson from it Allah the Exalted said, كَذَّبَتْ (denied) 'before your people, O Muhammad,' قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا (the people of Nuh. They rejected Our servant) means, they denied him categorically and accused him of madness, وَقَالُوا مَجْنُونٌ وَازْدُجِرَ (and said: "A madman!" Wazdujir.) Mujahid said about Wazdujir: "He was driven out accused on account of madness." It was also said that Wazdujir means, he was rebuked, deterred, threatened and warned by his people saying: لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ ("If you do not stop O Nuh, you will be among those who will be stoned.")[26:116] This was said by Ibn Zayd, and it is sound. فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ (Then he invoked his Lord (saying): "I have been overcome, so help (me)!") meaning, 'I am weak and cannot overcome or resist my people, so help Your religion!' Allah the Exalted said, فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir.) As-Suddi said about Munhamir, "It means abundant." وَفَجَّرْنَا الْأَرْضَ عُيُونًا (And We caused springs to gush forth from the earth.) means, from every part of the earth, and even ovens in which fire was burning – water and springs gushed forth, فَالْتَقَى الْمَاءُ (So, the waters met), means, of the heaven and the earth, عَلَىٰ أَمْرٍ قَدْ قُدِرَ (for a matter predestined.) Ibn Jurayj reported from Ibn 'Abbas: فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir), Torrential rain, the only water that fell from the sky before that day and ever since was from clouds. But the sky's gates were opened on them that day, and therefore, the water that came down was not from clouds. So both the waters (of the earth and the heaven) met according to a matter ordained." Allah said, وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ (And We carried him on a (ship) made of planks and nails (Dusur)), Ibn 'Abbas, Sa'id bin Jubayr, Al-Qurazi, Qatadah and Ibn Zayd said that Dusur means nails. Ibn Jarir preferred this view. Allah's statement, تَجْرِي بِأَعْيُنِنَا (Floating under Our Eyes), means, 'by Our command and under Our protection and observation,' جَزَاءً لِمَنْ كَانَ كُفِرَ (a reward for him who had been rejected!) meaning, as recompense for them because of their disbelief in Allah and as reward for Nuh, peace be upon him. Allah the Exalted said, وَلَقَدْ تَرَكْنَاهَا آيَةً (And indeed, We have left this as a sign.) Qatadah said, "Allah left the ship of Nuh intact until the first generation of this Ummah were able to see it." However, it appears that the meaning here is that Allah kept ships as a sign. For instance, Allah the Exalted said, وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ (And a sign for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41-42), إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) Allah's statement here, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?) means, 'is there any that will receive admonition and reminder. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Prophet ﷺ recited to me, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Al-Bukhari collected a similar Hadith from 'Abdullah that he said, "I recited to the Prophet ﷺ فَهَلْ مِن مُّذَّكِرٍ (then is there any that will remember) and the Prophet ﷺ said, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Allah's statement, فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how (terrible) was My torment and My warnings?) means, 'how terrible was My torment that I inflicted on those who disbelieved in Me and denied My Messengers, who did not heed to My warnings? How was My help that I extended to My Messengers and the revenge exerted on their behalf,' وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ (And We have indeed made the Qur'an easy to understand and remember); meaning, 'We have made the Qur'an easy to recite and comprehend for those who seek these traits, to remind mankind,' as Allah said, كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ ((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.)(38:29), فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْمًا لُدًّا (So We have made this (the Qur'an) easy in your own tongue, only that you may give glad tidings to those who have Taqwa and warn with it the most quarrelsome people.)(19:97) Allah said, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember), meaning, 'is there anyone who will remember through this Qur'an, which We made easy to memorize and easy to understand?' Muhammad bin Ka'b Al-Qurazi commented on this Ayah, "Is there anyone who will avoid evil?"

The people of Nuh denied (their Messenger) before them. They rejected Our servant and said: "A madman!" Wazdujir (9)Then he invoked his Lord (saying): "I have been overcome, so help (me)! (10)So, We opened the gates of the heaven with water Munhamir (11)And We caused springs to gush forth from the earth. So, the waters met for a matter predestined (12)And We carried him on a (ship) made of planks and nails (Dusur (13)Floating under Our Eyes, a reward for him who had been rejected (14)And indeed, We have left this as a sign. Then is there any that will remember (15)Then how (terrible) was My torment and My warnings (16)And We have indeed made the Qur'an easy to understand and remember; then is there anyone who will remember (17) The Story of the People of Nuh and the Lesson from it Allah the Exalted said, كَذَّبَتْ (denied) 'before your people, O Muhammad,' قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا (the people of Nuh. They rejected Our servant) means, they denied him categorically and accused him of madness, وَقَالُوا مَجْنُونٌ وَازْدُجِرَ (and said: "A madman!" Wazdujir.) Mujahid said about Wazdujir: "He was driven out accused on account of madness." It was also said that Wazdujir means, he was rebuked, deterred, threatened and warned by his people saying: لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ ("If you do not stop O Nuh, you will be among those who will be stoned.")[26:116] This was said by Ibn Zayd, and it is sound. فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ (Then he invoked his Lord (saying): "I have been overcome, so help (me)!") meaning, 'I am weak and cannot overcome or resist my people, so help Your religion!' Allah the Exalted said, فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir.) As-Suddi said about Munhamir, "It means abundant." وَفَجَّرْنَا الْأَرْضَ عُيُونًا (And We caused springs to gush forth from the earth.) means, from every part of the earth, and even ovens in which fire was burning – water and springs gushed forth, فَالْتَقَى الْمَاءُ (So, the waters met), means, of the heaven and the earth, عَلَىٰ أَمْرٍ قَدْ قُدِرَ (for a matter predestined.) Ibn Jurayj reported from Ibn 'Abbas: فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir), Torrential rain, the only water that fell from the sky before that day and ever since was from clouds. But the sky's gates were opened on them that day, and therefore, the water that came down was not from clouds. So both the waters (of the earth and the heaven) met according to a matter ordained." Allah said, وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ (And We carried him on a (ship) made of planks and nails (Dusur)), Ibn 'Abbas, Sa'id bin Jubayr, Al-Qurazi, Qatadah and Ibn Zayd said that Dusur means nails. Ibn Jarir preferred this view. Allah's statement, تَجْرِي بِأَعْيُنِنَا (Floating under Our Eyes), means, 'by Our command and under Our protection and observation,' جَزَاءً لِمَنْ كَانَ كُفِرَ (a reward for him who had been rejected!) meaning, as recompense for them because of their disbelief in Allah and as reward for Nuh, peace be upon him. Allah the Exalted said, وَلَقَدْ تَرَكْنَاهَا آيَةً (And indeed, We have left this as a sign.) Qatadah said, "Allah left the ship of Nuh intact until the first generation of this Ummah were able to see it." However, it appears that the meaning here is that Allah kept ships as a sign. For instance, Allah the Exalted said, وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ (And a sign for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41-42), إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) Allah's statement here, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?) means, 'is there any that will receive admonition and reminder. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Prophet ﷺ recited to me, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Al-Bukhari collected a similar Hadith from 'Abdullah that he said, "I recited to the Prophet ﷺ فَهَلْ مِن مُّذَّكِرٍ (then is there any that will remember) and the Prophet ﷺ said, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Allah's statement, فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how (terrible) was My torment and My warnings?) means, 'how terrible was My torment that I inflicted on those who disbelieved in Me and denied My Messengers, who did not heed to My warnings? How was My help that I extended to My Messengers and the revenge exerted on their behalf,' وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ (And We have indeed made the Qur'an easy to understand and remember); meaning, 'We have made the Qur'an easy to recite and comprehend for those who seek these traits, to remind mankind,' as Allah said, كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ ((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.)(38:29), فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْمًا لُدًّا (So We have made this (the Qur'an) easy in your own tongue, only that you may give glad tidings to those who have Taqwa and warn with it the most quarrelsome people.)(19:97) Allah said, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember), meaning, 'is there anyone who will remember through this Qur'an, which We made easy to memorize and easy to understand?' Muhammad bin Ka'b Al-Qurazi commented on this Ayah, "Is there anyone who will avoid evil?"

The people of Nuh denied (their Messenger) before them. They rejected Our servant and said: "A madman!" Wazdujir (9)Then he invoked his Lord (saying): "I have been overcome, so help (me)! (10)So, We opened the gates of the heaven with water Munhamir (11)And We caused springs to gush forth from the earth. So, the waters met for a matter predestined (12)And We carried him on a (ship) made of planks and nails (Dusur (13)Floating under Our Eyes, a reward for him who had been rejected (14)And indeed, We have left this as a sign. Then is there any that will remember (15)Then how (terrible) was My torment and My warnings (16)And We have indeed made the Qur'an easy to understand and remember; then is there anyone who will remember (17) The Story of the People of Nuh and the Lesson from it Allah the Exalted said, كَذَّبَتْ (denied) 'before your people, O Muhammad,' قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا (the people of Nuh. They rejected Our servant) means, they denied him categorically and accused him of madness, وَقَالُوا مَجْنُونٌ وَازْدُجِرَ (and said: "A madman!" Wazdujir.) Mujahid said about Wazdujir: "He was driven out accused on account of madness." It was also said that Wazdujir means, he was rebuked, deterred, threatened and warned by his people saying: لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ ("If you do not stop O Nuh, you will be among those who will be stoned.")[26:116] This was said by Ibn Zayd, and it is sound. فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ (Then he invoked his Lord (saying): "I have been overcome, so help (me)!") meaning, 'I am weak and cannot overcome or resist my people, so help Your religion!' Allah the Exalted said, فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir.) As-Suddi said about Munhamir, "It means abundant." وَفَجَّرْنَا الْأَرْضَ عُيُونًا (And We caused springs to gush forth from the earth.) means, from every part of the earth, and even ovens in which fire was burning – water and springs gushed forth, فَالْتَقَى الْمَاءُ (So, the waters met), means, of the heaven and the earth, عَلَىٰ أَمْرٍ قَدْ قُدِرَ (for a matter predestined.) Ibn Jurayj reported from Ibn 'Abbas: فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ (So, We opened the gates of the heaven with water Munhamir), Torrential rain, the only water that fell from the sky before that day and ever since was from clouds. But the sky's gates were opened on them that day, and therefore, the water that came down was not from clouds. So both the waters (of the earth and the heaven) met according to a matter ordained." Allah said, وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ (And We carried him on a (ship) made of planks and nails (Dusur)), Ibn 'Abbas, Sa'id bin Jubayr, Al-Qurazi, Qatadah and Ibn Zayd said that Dusur means nails. Ibn Jarir preferred this view. Allah's statement, تَجْرِي بِأَعْيُنِنَا (Floating under Our Eyes), means, 'by Our command and under Our protection and observation,' جَزَاءً لِمَنْ كَانَ كُفِرَ (a reward for him who had been rejected!) meaning, as recompense for them because of their disbelief in Allah and as reward for Nuh, peace be upon him. Allah the Exalted said, وَلَقَدْ تَرَكْنَاهَا آيَةً (And indeed, We have left this as a sign.) Qatadah said, "Allah left the ship of Nuh intact until the first generation of this Ummah were able to see it." However, it appears that the meaning here is that Allah kept ships as a sign. For instance, Allah the Exalted said, وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ (And a sign for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41-42), إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it an admonition for you and that it might be retained by the retaining ears.)(69:11-12) Allah's statement here, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?) means, 'is there any that will receive admonition and reminder. Imam Ahmad recorded that 'Abdullah bin Mas'ud said, "The Prophet ﷺ recited to me, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Al-Bukhari collected a similar Hadith from 'Abdullah that he said, "I recited to the Prophet ﷺ فَهَلْ مِن مُّذَّكِرٍ (then is there any that will remember) and the Prophet ﷺ said, فَهَلْ مِنْ مُدَّكِرٍ (Then is there any that will remember?)" Allah's statement, فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how (terrible) was My torment and My warnings?) means, 'how terrible was My torment that I inflicted on those who disbelieved in Me and denied My Messengers, who did not heed to My warnings? How was My help that I extended to My Messengers and the revenge exerted on their behalf,' وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ (And We have indeed made the Qur'an easy to understand and remember); meaning, 'We have made the Qur'an easy to recite and comprehend for those who seek these traits, to remind mankind,' as Allah said, كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ ((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.)(38:29), فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْمًا لُدًّا (So We have made this (the Qur'an) easy in your own tongue, only that you may give glad tidings to those who have Taqwa and warn with it the most quarrelsome people.)(19:97) Allah said, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember), meaning, 'is there anyone who will remember through this Qur'an, which We made easy to memorize and easy to understand?' Muhammad bin Ka'b Al-Qurazi commented on this Ayah, "Is there anyone who will avoid evil?"

'Ad denied; then how was My torment and My warnings (18)Verily, We sent against them a violently cold (Sarsar) wind on a day of calamity, continuous (19)Plucking out men as if they were uprooted stems of date palms (20)Then, how was My torment and My warnings (21)And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember (22) The Story of 'Ad Allah states that 'Ad, the People of Hud, denied their Messenger, just as the people of Nuh did. So, Allah sent on them, عَلَيْهِمْ رِيحًا صَرْصَرًا (against them a violently cold (Sarsar) wind), means, a bitterly cold and furious wind, فِي يَوْمِ نَحْسٍ (on a day of calamity), against them, according to Ad-Dahhak, Qatadah and As-Suddi, مُسْتَمِرٍّ (continuous), upon them because the calamity, torment and destruction that they suffered in this life on that day continued with that of the Hereafter, تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ (Plucking out men as if they were uprooted stems of date palms.) The wind would pluck one of them and raise him high, until he could no longer be seen, and then violently send him down on his head to the ground. His head would be smashed and only his body would be left, headless, كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (as if they were uprooted stems of date palms. Then, how was My torment and My warnings? And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember?)

'Ad denied; then how was My torment and My warnings (18)Verily, We sent against them a violently cold (Sarsar) wind on a day of calamity, continuous (19)Plucking out men as if they were uprooted stems of date palms (20)Then, how was My torment and My warnings (21)And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember (22) The Story of 'Ad Allah states that 'Ad, the People of Hud, denied their Messenger, just as the people of Nuh did. So, Allah sent on them, عَلَيْهِمْ رِيحًا صَرْصَرًا (against them a violently cold (Sarsar) wind), means, a bitterly cold and furious wind, فِي يَوْمِ نَحْسٍ (on a day of calamity), against them, according to Ad-Dahhak, Qatadah and As-Suddi, مُسْتَمِرٍّ (continuous), upon them because the calamity, torment and destruction that they suffered in this life on that day continued with that of the Hereafter, تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ (Plucking out men as if they were uprooted stems of date palms.) The wind would pluck one of them and raise him high, until he could no longer be seen, and then violently send him down on his head to the ground. His head would be smashed and only his body would be left, headless, كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (as if they were uprooted stems of date palms. Then, how was My torment and My warnings? And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember?)

'Ad denied; then how was My torment and My warnings (18)Verily, We sent against them a violently cold (Sarsar) wind on a day of calamity, continuous (19)Plucking out men as if they were uprooted stems of date palms (20)Then, how was My torment and My warnings (21)And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember (22) The Story of 'Ad Allah states that 'Ad, the People of Hud, denied their Messenger, just as the people of Nuh did. So, Allah sent on them, عَلَيْهِمْ رِيحًا صَرْصَرًا (against them a violently cold (Sarsar) wind), means, a bitterly cold and furious wind, فِي يَوْمِ نَحْسٍ (on a day of calamity), against them, according to Ad-Dahhak, Qatadah and As-Suddi, مُسْتَمِرٍّ (continuous), upon them because the calamity, torment and destruction that they suffered in this life on that day continued with that of the Hereafter, تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ (Plucking out men as if they were uprooted stems of date palms.) The wind would pluck one of them and raise him high, until he could no longer be seen, and then violently send him down on his head to the ground. His head would be smashed and only his body would be left, headless, كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (as if they were uprooted stems of date palms. Then, how was My torment and My warnings? And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember?)

'Ad denied; then how was My torment and My warnings (18)Verily, We sent against them a violently cold (Sarsar) wind on a day of calamity, continuous (19)Plucking out men as if they were uprooted stems of date palms (20)Then, how was My torment and My warnings (21)And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember (22) The Story of 'Ad Allah states that 'Ad, the People of Hud, denied their Messenger, just as the people of Nuh did. So, Allah sent on them, عَلَيْهِمْ رِيحًا صَرْصَرًا (against them a violently cold (Sarsar) wind), means, a bitterly cold and furious wind, فِي يَوْمِ نَحْسٍ (on a day of calamity), against them, according to Ad-Dahhak, Qatadah and As-Suddi, مُسْتَمِرٍّ (continuous), upon them because the calamity, torment and destruction that they suffered in this life on that day continued with that of the Hereafter, تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ (Plucking out men as if they were uprooted stems of date palms.) The wind would pluck one of them and raise him high, until he could no longer be seen, and then violently send him down on his head to the ground. His head would be smashed and only his body would be left, headless, كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (as if they were uprooted stems of date palms. Then, how was My torment and My warnings? And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember?)

'Ad denied; then how was My torment and My warnings (18)Verily, We sent against them a violently cold (Sarsar) wind on a day of calamity, continuous (19)Plucking out men as if they were uprooted stems of date palms (20)Then, how was My torment and My warnings (21)And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember (22) The Story of 'Ad Allah states that 'Ad, the People of Hud, denied their Messenger, just as the people of Nuh did. So, Allah sent on them, عَلَيْهِمْ رِيحًا صَرْصَرًا (against them a violently cold (Sarsar) wind), means, a bitterly cold and furious wind, فِي يَوْمِ نَحْسٍ (on a day of calamity), against them, according to Ad-Dahhak, Qatadah and As-Suddi, مُسْتَمِرٍّ (continuous), upon them because the calamity, torment and destruction that they suffered in this life on that day continued with that of the Hereafter, تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ (Plucking out men as if they were uprooted stems of date palms.) The wind would pluck one of them and raise him high, until he could no longer be seen, and then violently send him down on his head to the ground. His head would be smashed and only his body would be left, headless, كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (as if they were uprooted stems of date palms. Then, how was My torment and My warnings? And We have indeed made the Qur'an easy to understand and remember; then is there any that will remember?)

Thamud denied the warnings (23)And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress! (24)"Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar! (25)Tomorrow they will come to know who is the liar, the insolent one (26)Verily, We are sending the she-camel as a test for them. So watch them, and be patient (27)And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)(28)But they called their comrade and he took (a sword) and killed (her)(29)Then, how was My torment and My warnings (30)Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir (31)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (32) The Story of Thamud Allah states here that the people of Thamud denied their Messenger Salih, فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ (And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress!") They said, 'We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar, بَلْ هُوَ كَذَّابٌ أَشِرٌ (Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them, إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ (Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih, فَارْتَقِبْهُمْ وَاصْطَبِرْ (So watch them, and be patient!) Allah commanded, 'await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,' وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ (And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink, قَالَ هَٰذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ (He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.")(26:155) Allah's statement, كُلُّ شِرْبٍ مُحْتَضَرٌ (each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said; فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them, إِذِ انْبَعَثَ أَشْقَاهَا (When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here, فَتَعَاطَىٰ (and he took) meaning to harm, فَعَقَرَ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (and killed (her). Then, how was My torment and My warnings?), 'I tormented them, so how was the torment I sent on them because of their disbelief in Me and denying My Messenger?' إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ (Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said, كَهَشِيمِ الْمُحْتَظِرِ (like straw Al-Muhtazir.)

Thamud denied the warnings (23)And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress! (24)"Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar! (25)Tomorrow they will come to know who is the liar, the insolent one (26)Verily, We are sending the she-camel as a test for them. So watch them, and be patient (27)And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)(28)But they called their comrade and he took (a sword) and killed (her)(29)Then, how was My torment and My warnings (30)Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir (31)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (32) The Story of Thamud Allah states here that the people of Thamud denied their Messenger Salih, فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ (And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress!") They said, 'We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar, بَلْ هُوَ كَذَّابٌ أَشِرٌ (Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them, إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ (Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih, فَارْتَقِبْهُمْ وَاصْطَبِرْ (So watch them, and be patient!) Allah commanded, 'await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,' وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ (And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink, قَالَ هَٰذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ (He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.")(26:155) Allah's statement, كُلُّ شِرْبٍ مُحْتَضَرٌ (each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said; فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them, إِذِ انْبَعَثَ أَشْقَاهَا (When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here, فَتَعَاطَىٰ (and he took) meaning to harm, فَعَقَرَ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (and killed (her). Then, how was My torment and My warnings?), 'I tormented them, so how was the torment I sent on them because of their disbelief in Me and denying My Messenger?' إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ (Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said, كَهَشِيمِ الْمُحْتَظِرِ (like straw Al-Muhtazir.)

Thamud denied the warnings (23)And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress! (24)"Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar! (25)Tomorrow they will come to know who is the liar, the insolent one (26)Verily, We are sending the she-camel as a test for them. So watch them, and be patient (27)And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)(28)But they called their comrade and he took (a sword) and killed (her)(29)Then, how was My torment and My warnings (30)Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir (31)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (32) The Story of Thamud Allah states here that the people of Thamud denied their Messenger Salih, فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ (And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress!") They said, 'We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar, بَلْ هُوَ كَذَّابٌ أَشِرٌ (Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them, إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ (Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih, فَارْتَقِبْهُمْ وَاصْطَبِرْ (So watch them, and be patient!) Allah commanded, 'await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,' وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ (And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink, قَالَ هَٰذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ (He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.")(26:155) Allah's statement, كُلُّ شِرْبٍ مُحْتَضَرٌ (each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said; فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them, إِذِ انْبَعَثَ أَشْقَاهَا (When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here, فَتَعَاطَىٰ (and he took) meaning to harm, فَعَقَرَ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (and killed (her). Then, how was My torment and My warnings?), 'I tormented them, so how was the torment I sent on them because of their disbelief in Me and denying My Messenger?' إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ (Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said, كَهَشِيمِ الْمُحْتَظِرِ (like straw Al-Muhtazir.)

Thamud denied the warnings (23)And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress! (24)"Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar! (25)Tomorrow they will come to know who is the liar, the insolent one (26)Verily, We are sending the she-camel as a test for them. So watch them, and be patient (27)And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)(28)But they called their comrade and he took (a sword) and killed (her)(29)Then, how was My torment and My warnings (30)Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir (31)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (32) The Story of Thamud Allah states here that the people of Thamud denied their Messenger Salih, فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ (And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress!") They said, 'We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar, بَلْ هُوَ كَذَّابٌ أَشِرٌ (Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them, إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ (Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih, فَارْتَقِبْهُمْ وَاصْطَبِرْ (So watch them, and be patient!) Allah commanded, 'await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,' وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ (And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink, قَالَ هَٰذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ (He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.")(26:155) Allah's statement, كُلُّ شِرْبٍ مُحْتَضَرٌ (each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said; فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them, إِذِ انْبَعَثَ أَشْقَاهَا (When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here, فَتَعَاطَىٰ (and he took) meaning to harm, فَعَقَرَ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (and killed (her). Then, how was My torment and My warnings?), 'I tormented them, so how was the torment I sent on them because of their disbelief in Me and denying My Messenger?' إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ (Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said, كَهَشِيمِ الْمُحْتَظِرِ (like straw Al-Muhtazir.)

Thamud denied the warnings (23)And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress! (24)"Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar! (25)Tomorrow they will come to know who is the liar, the insolent one (26)Verily, We are sending the she-camel as a test for them. So watch them, and be patient (27)And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)(28)But they called their comrade and he took (a sword) and killed (her)(29)Then, how was My torment and My warnings (30)Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir (31)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (32) The Story of Thamud Allah states here that the people of Thamud denied their Messenger Salih, فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ (And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress!") They said, 'We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar, بَلْ هُوَ كَذَّابٌ أَشِرٌ (Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them, إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ (Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih, فَارْتَقِبْهُمْ وَاصْطَبِرْ (So watch them, and be patient!) Allah commanded, 'await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,' وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ (And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink, قَالَ هَٰذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ (He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.")(26:155) Allah's statement, كُلُّ شِرْبٍ مُحْتَضَرٌ (each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said; فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them, إِذِ انْبَعَثَ أَشْقَاهَا (When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here, فَتَعَاطَىٰ (and he took) meaning to harm, فَعَقَرَ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (and killed (her). Then, how was My torment and My warnings?), 'I tormented them, so how was the torment I sent on them because of their disbelief in Me and denying My Messenger?' إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ (Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said, كَهَشِيمِ الْمُحْتَظِرِ (like straw Al-Muhtazir.)

Thamud denied the warnings (23)And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress! (24)"Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar! (25)Tomorrow they will come to know who is the liar, the insolent one (26)Verily, We are sending the she-camel as a test for them. So watch them, and be patient (27)And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)(28)But they called their comrade and he took (a sword) and killed (her)(29)Then, how was My torment and My warnings (30)Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir (31)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (32) The Story of Thamud Allah states here that the people of Thamud denied their Messenger Salih, فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ (And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress!") They said, 'We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar, بَلْ هُوَ كَذَّابٌ أَشِرٌ (Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them, إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ (Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih, فَارْتَقِبْهُمْ وَاصْطَبِرْ (So watch them, and be patient!) Allah commanded, 'await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,' وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ (And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink, قَالَ هَٰذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ (He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.")(26:155) Allah's statement, كُلُّ شِرْبٍ مُحْتَضَرٌ (each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said; فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them, إِذِ انْبَعَثَ أَشْقَاهَا (When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here, فَتَعَاطَىٰ (and he took) meaning to harm, فَعَقَرَ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (and killed (her). Then, how was My torment and My warnings?), 'I tormented them, so how was the torment I sent on them because of their disbelief in Me and denying My Messenger?' إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ (Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said, كَهَشِيمِ الْمُحْتَظِرِ (like straw Al-Muhtazir.)

Thamud denied the warnings (23)And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress! (24)"Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar! (25)Tomorrow they will come to know who is the liar, the insolent one (26)Verily, We are sending the she-camel as a test for them. So watch them, and be patient (27)And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)(28)But they called their comrade and he took (a sword) and killed (her)(29)Then, how was My torment and My warnings (30)Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir (31)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (32) The Story of Thamud Allah states here that the people of Thamud denied their Messenger Salih, فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ (And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress!") They said, 'We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar, بَلْ هُوَ كَذَّابٌ أَشِرٌ (Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them, إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ (Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih, فَارْتَقِبْهُمْ وَاصْطَبِرْ (So watch them, and be patient!) Allah commanded, 'await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,' وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ (And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink, قَالَ هَٰذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ (He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.")(26:155) Allah's statement, كُلُّ شِرْبٍ مُحْتَضَرٌ (each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said; فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them, إِذِ انْبَعَثَ أَشْقَاهَا (When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here, فَتَعَاطَىٰ (and he took) meaning to harm, فَعَقَرَ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (and killed (her). Then, how was My torment and My warnings?), 'I tormented them, so how was the torment I sent on them because of their disbelief in Me and denying My Messenger?' إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ (Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said, كَهَشِيمِ الْمُحْتَظِرِ (like straw Al-Muhtazir.)

Thamud denied the warnings (23)And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress! (24)"Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar! (25)Tomorrow they will come to know who is the liar, the insolent one (26)Verily, We are sending the she-camel as a test for them. So watch them, and be patient (27)And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)(28)But they called their comrade and he took (a sword) and killed (her)(29)Then, how was My torment and My warnings (30)Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir (31)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (32) The Story of Thamud Allah states here that the people of Thamud denied their Messenger Salih, فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ (And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress!") They said, 'We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar, بَلْ هُوَ كَذَّابٌ أَشِرٌ (Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them, إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ (Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih, فَارْتَقِبْهُمْ وَاصْطَبِرْ (So watch them, and be patient!) Allah commanded, 'await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,' وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ (And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink, قَالَ هَٰذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ (He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.")(26:155) Allah's statement, كُلُّ شِرْبٍ مُحْتَضَرٌ (each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said; فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them, إِذِ انْبَعَثَ أَشْقَاهَا (When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here, فَتَعَاطَىٰ (and he took) meaning to harm, فَعَقَرَ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (and killed (her). Then, how was My torment and My warnings?), 'I tormented them, so how was the torment I sent on them because of their disbelief in Me and denying My Messenger?' إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ (Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said, كَهَشِيمِ الْمُحْتَظِرِ (like straw Al-Muhtazir.)

Thamud denied the warnings (23)And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress! (24)"Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar! (25)Tomorrow they will come to know who is the liar, the insolent one (26)Verily, We are sending the she-camel as a test for them. So watch them, and be patient (27)And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)(28)But they called their comrade and he took (a sword) and killed (her)(29)Then, how was My torment and My warnings (30)Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir (31)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (32) The Story of Thamud Allah states here that the people of Thamud denied their Messenger Salih, فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ (And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress!") They said, 'We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar, بَلْ هُوَ كَذَّابٌ أَشِرٌ (Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them, إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ (Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih, فَارْتَقِبْهُمْ وَاصْطَبِرْ (So watch them, and be patient!) Allah commanded, 'await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,' وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ (And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink, قَالَ هَٰذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ (He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.")(26:155) Allah's statement, كُلُّ شِرْبٍ مُحْتَضَرٌ (each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said; فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them, إِذِ انْبَعَثَ أَشْقَاهَا (When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here, فَتَعَاطَىٰ (and he took) meaning to harm, فَعَقَرَ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (and killed (her). Then, how was My torment and My warnings?), 'I tormented them, so how was the torment I sent on them because of their disbelief in Me and denying My Messenger?' إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ (Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said, كَهَشِيمِ الْمُحْتَظِرِ (like straw Al-Muhtazir.)

Thamud denied the warnings (23)And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress! (24)"Is it that the Reminder is sent to him alone from among us? Nay, he is an insolent liar! (25)Tomorrow they will come to know who is the liar, the insolent one (26)Verily, We are sending the she-camel as a test for them. So watch them, and be patient (27)And inform them that the water is to be shared between (her and) them, each one's right to drink being established (by turns)(28)But they called their comrade and he took (a sword) and killed (her)(29)Then, how was My torment and My warnings (30)Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir (31)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (32) The Story of Thamud Allah states here that the people of Thamud denied their Messenger Salih, فَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍ (And they said: "A man, alone among us – shall we follow him? Truly, then we should be in error and distress!") They said, 'We would have earned failure and loss if we all submitted to a man from among us.' They were amazed that the Reminder was sent to him alone among them, and therefore, accused him of being a liar, بَلْ هُوَ كَذَّابٌ أَشِرٌ (Nay, he is an insolent liar!), means, he has tresspassed the limits in his lies. Allah the Exalted responded, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!), thus warning and threatening them and delivering a sure promise to them, إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ (Verily, We are sending the she-camel as a test for them.) To test and try the people of Thamud, Allah sent to them a superb, pregnant female camel that emerged from solid rock, according to their request, so that it would become a proof against them from Allah, the Exalted. Thereafter, they were supposed to believe in what was brought to them by Salih, peace be upon him. Allah ordered His servant and Messenger Salih, فَارْتَقِبْهُمْ وَاصْطَبِرْ (So watch them, and be patient!) Allah commanded, 'await, O Salih, and see what will become of them and be patient; verily the better end will be yours and you will have success in this life and the Hereafter,' وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ (And inform them that the water is to be shared between them) one day for her to drink and one day for them to drink, قَالَ هَٰذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ (He said: "Here is a she-camel: it has a right to drink, and you have a right to drink (water) on a day, known.")(26:155) Allah's statement, كُلُّ شِرْبٍ مُحْتَضَرٌ (each one's right to drink being established.) Mujahid said, "When she did not drink, they would drink the water, and when she drank, they would drink her milk." Allah the Exalted said; فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ (But they called their comrade and he took and killed.) According to the Scholars of Tafsir, his name was Qudar bin Salif; he was the evilest among them, إِذِ انْبَعَثَ أَشْقَاهَا (When the most wicked man among them went forth (to kill the she-camel).)(91:12) Allah said here, فَتَعَاطَىٰ (and he took) meaning to harm, فَعَقَرَ - فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (and killed (her). Then, how was My torment and My warnings?), 'I tormented them, so how was the torment I sent on them because of their disbelief in Me and denying My Messenger?' إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ (Verily, We sent against them a single Sayhah, and they became like straw Al-Muhtazir.) They all perished and none of them remained. They were no more, they died out, just as plants and grass dry and die out. As-Suddi said that they became like the dry grass in the desert when it becomes burned and the wind scatters it all about. Ibn Zayd said, "The Arabs used to erect fences (Hizar, from which the word, Al-Muhtazir, is derived) made of dried bushes, around their camels and cattle, so Allah said, كَهَشِيمِ الْمُحْتَظِرِ (like straw Al-Muhtazir.)

The people of Lut denied the warnings (33)Verily, We sent against them Hasib (a violent storm of stones), except the family of Lut, them We saved in the last hour of the night (34)As a favor from Us. Thus do We reward him who gives thanks (35)And he indeed had warned them of Our punishment, but they doubted the warnings (36)And they indeed sought to shame his guests. So, We blinded their eyes (saying), "Then taste you My torment and My warnings. (37)And verily, an abiding torment seized them early in the morning (38)Then taste you My torment and My warnings (39)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (40) The Story of the People of the Prophet Lut Allah the Exalted states that the people of Lut defied and denied their Messenger and committed sodomy, the awful immoral sin that no people in the history of mankind had committed before. This is why Allah destroyed them with a type of torment that He never inflicted upon any nation before them. Allah the Exalted commanded Jibril, peace be upon him, to raise their cities to the sky and then turn them upside down over them, followed by stones made of marked Sijjil. So He said here: إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ ۖ نَجَّيْنَاهُمْ بِسَحَرٍ (Verily, We sent against them Hasib (a violent storm of stones) except the family of Lut, them We saved in the last hour of the night.) They left the city in the last part of the night and were saved from the torment that struck their people, none of whom believed in Lut. And even Lut's wife suffered the same end as her people. Allah's Prophet Lut left Sodom with his daughters in safety, unharmed. Allah said, كَذَٰلِكَ نَجْزِي مَنْ شَكَرَ - وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا (Thus do We reward him who gives thanks. And he indeed had warned them of Our punishment,) meaning, before the torment struck his people, he warned them of Allah's torment and punishment. They did not heed the warning, nor listen to Lut, but instead doubted and disputed the warning. وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ (And they indeed sought to shame his guests) that is the night the angels Jibril, Mika'il and Israfil came to him in the shape of handsome young men, as a test from Allah for Lut's people. Lut hosted his guests, while his wife, the evil old one, sent a message to her people informing them of Lut's guests. They came to him in haste from every direction, and Lut had to close the door in their faces. They came during the night and tried to break the door; Lut tried to fend them off, while shielding his guests from them, saying, هَٰؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ (These are my daughters, if you must act (so).)(15:71), in reference to their women, قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ (They said: "Surely, you know that we have neither any desire nor need of your daughters!")(11:79), meaning, 'we do not have any desire for women,' وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (and indeed you know well what we want!)(11:79) When the situation became serious and they insisted on coming in, Jibril went out to them and struck their eyes with the tip of his wing, causing them to lose their sight. They went back feeling for the walls to guide them, threatening Lut with what would befall him in the morning. Allah the Exalted said, وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ (And verily, an abiding torment seized them early in the morning.) meaning, a torment that they had no way of escaping or avoiding, فَذُوقُوا عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (Then taste you My torment and My warnings. And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember?)

The people of Lut denied the warnings (33)Verily, We sent against them Hasib (a violent storm of stones), except the family of Lut, them We saved in the last hour of the night (34)As a favor from Us. Thus do We reward him who gives thanks (35)And he indeed had warned them of Our punishment, but they doubted the warnings (36)And they indeed sought to shame his guests. So, We blinded their eyes (saying), "Then taste you My torment and My warnings. (37)And verily, an abiding torment seized them early in the morning (38)Then taste you My torment and My warnings (39)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (40) The Story of the People of the Prophet Lut Allah the Exalted states that the people of Lut defied and denied their Messenger and committed sodomy, the awful immoral sin that no people in the history of mankind had committed before. This is why Allah destroyed them with a type of torment that He never inflicted upon any nation before them. Allah the Exalted commanded Jibril, peace be upon him, to raise their cities to the sky and then turn them upside down over them, followed by stones made of marked Sijjil. So He said here: إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ ۖ نَجَّيْنَاهُمْ بِسَحَرٍ (Verily, We sent against them Hasib (a violent storm of stones) except the family of Lut, them We saved in the last hour of the night.) They left the city in the last part of the night and were saved from the torment that struck their people, none of whom believed in Lut. And even Lut's wife suffered the same end as her people. Allah's Prophet Lut left Sodom with his daughters in safety, unharmed. Allah said, كَذَٰلِكَ نَجْزِي مَنْ شَكَرَ - وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا (Thus do We reward him who gives thanks. And he indeed had warned them of Our punishment,) meaning, before the torment struck his people, he warned them of Allah's torment and punishment. They did not heed the warning, nor listen to Lut, but instead doubted and disputed the warning. وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ (And they indeed sought to shame his guests) that is the night the angels Jibril, Mika'il and Israfil came to him in the shape of handsome young men, as a test from Allah for Lut's people. Lut hosted his guests, while his wife, the evil old one, sent a message to her people informing them of Lut's guests. They came to him in haste from every direction, and Lut had to close the door in their faces. They came during the night and tried to break the door; Lut tried to fend them off, while shielding his guests from them, saying, هَٰؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ (These are my daughters, if you must act (so).)(15:71), in reference to their women, قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ (They said: "Surely, you know that we have neither any desire nor need of your daughters!")(11:79), meaning, 'we do not have any desire for women,' وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (and indeed you know well what we want!)(11:79) When the situation became serious and they insisted on coming in, Jibril went out to them and struck their eyes with the tip of his wing, causing them to lose their sight. They went back feeling for the walls to guide them, threatening Lut with what would befall him in the morning. Allah the Exalted said, وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ (And verily, an abiding torment seized them early in the morning.) meaning, a torment that they had no way of escaping or avoiding, فَذُوقُوا عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (Then taste you My torment and My warnings. And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember?)

The people of Lut denied the warnings (33)Verily, We sent against them Hasib (a violent storm of stones), except the family of Lut, them We saved in the last hour of the night (34)As a favor from Us. Thus do We reward him who gives thanks (35)And he indeed had warned them of Our punishment, but they doubted the warnings (36)And they indeed sought to shame his guests. So, We blinded their eyes (saying), "Then taste you My torment and My warnings. (37)And verily, an abiding torment seized them early in the morning (38)Then taste you My torment and My warnings (39)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (40) The Story of the People of the Prophet Lut Allah the Exalted states that the people of Lut defied and denied their Messenger and committed sodomy, the awful immoral sin that no people in the history of mankind had committed before. This is why Allah destroyed them with a type of torment that He never inflicted upon any nation before them. Allah the Exalted commanded Jibril, peace be upon him, to raise their cities to the sky and then turn them upside down over them, followed by stones made of marked Sijjil. So He said here: إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ ۖ نَجَّيْنَاهُمْ بِسَحَرٍ (Verily, We sent against them Hasib (a violent storm of stones) except the family of Lut, them We saved in the last hour of the night.) They left the city in the last part of the night and were saved from the torment that struck their people, none of whom believed in Lut. And even Lut's wife suffered the same end as her people. Allah's Prophet Lut left Sodom with his daughters in safety, unharmed. Allah said, كَذَٰلِكَ نَجْزِي مَنْ شَكَرَ - وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا (Thus do We reward him who gives thanks. And he indeed had warned them of Our punishment,) meaning, before the torment struck his people, he warned them of Allah's torment and punishment. They did not heed the warning, nor listen to Lut, but instead doubted and disputed the warning. وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ (And they indeed sought to shame his guests) that is the night the angels Jibril, Mika'il and Israfil came to him in the shape of handsome young men, as a test from Allah for Lut's people. Lut hosted his guests, while his wife, the evil old one, sent a message to her people informing them of Lut's guests. They came to him in haste from every direction, and Lut had to close the door in their faces. They came during the night and tried to break the door; Lut tried to fend them off, while shielding his guests from them, saying, هَٰؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ (These are my daughters, if you must act (so).)(15:71), in reference to their women, قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ (They said: "Surely, you know that we have neither any desire nor need of your daughters!")(11:79), meaning, 'we do not have any desire for women,' وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (and indeed you know well what we want!)(11:79) When the situation became serious and they insisted on coming in, Jibril went out to them and struck their eyes with the tip of his wing, causing them to lose their sight. They went back feeling for the walls to guide them, threatening Lut with what would befall him in the morning. Allah the Exalted said, وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ (And verily, an abiding torment seized them early in the morning.) meaning, a torment that they had no way of escaping or avoiding, فَذُوقُوا عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (Then taste you My torment and My warnings. And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember?)

The people of Lut denied the warnings (33)Verily, We sent against them Hasib (a violent storm of stones), except the family of Lut, them We saved in the last hour of the night (34)As a favor from Us. Thus do We reward him who gives thanks (35)And he indeed had warned them of Our punishment, but they doubted the warnings (36)And they indeed sought to shame his guests. So, We blinded their eyes (saying), "Then taste you My torment and My warnings. (37)And verily, an abiding torment seized them early in the morning (38)Then taste you My torment and My warnings (39)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (40) The Story of the People of the Prophet Lut Allah the Exalted states that the people of Lut defied and denied their Messenger and committed sodomy, the awful immoral sin that no people in the history of mankind had committed before. This is why Allah destroyed them with a type of torment that He never inflicted upon any nation before them. Allah the Exalted commanded Jibril, peace be upon him, to raise their cities to the sky and then turn them upside down over them, followed by stones made of marked Sijjil. So He said here: إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ ۖ نَجَّيْنَاهُمْ بِسَحَرٍ (Verily, We sent against them Hasib (a violent storm of stones) except the family of Lut, them We saved in the last hour of the night.) They left the city in the last part of the night and were saved from the torment that struck their people, none of whom believed in Lut. And even Lut's wife suffered the same end as her people. Allah's Prophet Lut left Sodom with his daughters in safety, unharmed. Allah said, كَذَٰلِكَ نَجْزِي مَنْ شَكَرَ - وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا (Thus do We reward him who gives thanks. And he indeed had warned them of Our punishment,) meaning, before the torment struck his people, he warned them of Allah's torment and punishment. They did not heed the warning, nor listen to Lut, but instead doubted and disputed the warning. وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ (And they indeed sought to shame his guests) that is the night the angels Jibril, Mika'il and Israfil came to him in the shape of handsome young men, as a test from Allah for Lut's people. Lut hosted his guests, while his wife, the evil old one, sent a message to her people informing them of Lut's guests. They came to him in haste from every direction, and Lut had to close the door in their faces. They came during the night and tried to break the door; Lut tried to fend them off, while shielding his guests from them, saying, هَٰؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ (These are my daughters, if you must act (so).)(15:71), in reference to their women, قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ (They said: "Surely, you know that we have neither any desire nor need of your daughters!")(11:79), meaning, 'we do not have any desire for women,' وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (and indeed you know well what we want!)(11:79) When the situation became serious and they insisted on coming in, Jibril went out to them and struck their eyes with the tip of his wing, causing them to lose their sight. They went back feeling for the walls to guide them, threatening Lut with what would befall him in the morning. Allah the Exalted said, وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ (And verily, an abiding torment seized them early in the morning.) meaning, a torment that they had no way of escaping or avoiding, فَذُوقُوا عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (Then taste you My torment and My warnings. And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember?)

The people of Lut denied the warnings (33)Verily, We sent against them Hasib (a violent storm of stones), except the family of Lut, them We saved in the last hour of the night (34)As a favor from Us. Thus do We reward him who gives thanks (35)And he indeed had warned them of Our punishment, but they doubted the warnings (36)And they indeed sought to shame his guests. So, We blinded their eyes (saying), "Then taste you My torment and My warnings. (37)And verily, an abiding torment seized them early in the morning (38)Then taste you My torment and My warnings (39)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (40) The Story of the People of the Prophet Lut Allah the Exalted states that the people of Lut defied and denied their Messenger and committed sodomy, the awful immoral sin that no people in the history of mankind had committed before. This is why Allah destroyed them with a type of torment that He never inflicted upon any nation before them. Allah the Exalted commanded Jibril, peace be upon him, to raise their cities to the sky and then turn them upside down over them, followed by stones made of marked Sijjil. So He said here: إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ ۖ نَجَّيْنَاهُمْ بِسَحَرٍ (Verily, We sent against them Hasib (a violent storm of stones) except the family of Lut, them We saved in the last hour of the night.) They left the city in the last part of the night and were saved from the torment that struck their people, none of whom believed in Lut. And even Lut's wife suffered the same end as her people. Allah's Prophet Lut left Sodom with his daughters in safety, unharmed. Allah said, كَذَٰلِكَ نَجْزِي مَنْ شَكَرَ - وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا (Thus do We reward him who gives thanks. And he indeed had warned them of Our punishment,) meaning, before the torment struck his people, he warned them of Allah's torment and punishment. They did not heed the warning, nor listen to Lut, but instead doubted and disputed the warning. وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ (And they indeed sought to shame his guests) that is the night the angels Jibril, Mika'il and Israfil came to him in the shape of handsome young men, as a test from Allah for Lut's people. Lut hosted his guests, while his wife, the evil old one, sent a message to her people informing them of Lut's guests. They came to him in haste from every direction, and Lut had to close the door in their faces. They came during the night and tried to break the door; Lut tried to fend them off, while shielding his guests from them, saying, هَٰؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ (These are my daughters, if you must act (so).)(15:71), in reference to their women, قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ (They said: "Surely, you know that we have neither any desire nor need of your daughters!")(11:79), meaning, 'we do not have any desire for women,' وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (and indeed you know well what we want!)(11:79) When the situation became serious and they insisted on coming in, Jibril went out to them and struck their eyes with the tip of his wing, causing them to lose their sight. They went back feeling for the walls to guide them, threatening Lut with what would befall him in the morning. Allah the Exalted said, وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ (And verily, an abiding torment seized them early in the morning.) meaning, a torment that they had no way of escaping or avoiding, فَذُوقُوا عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (Then taste you My torment and My warnings. And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember?)

The people of Lut denied the warnings (33)Verily, We sent against them Hasib (a violent storm of stones), except the family of Lut, them We saved in the last hour of the night (34)As a favor from Us. Thus do We reward him who gives thanks (35)And he indeed had warned them of Our punishment, but they doubted the warnings (36)And they indeed sought to shame his guests. So, We blinded their eyes (saying), "Then taste you My torment and My warnings. (37)And verily, an abiding torment seized them early in the morning (38)Then taste you My torment and My warnings (39)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (40) The Story of the People of the Prophet Lut Allah the Exalted states that the people of Lut defied and denied their Messenger and committed sodomy, the awful immoral sin that no people in the history of mankind had committed before. This is why Allah destroyed them with a type of torment that He never inflicted upon any nation before them. Allah the Exalted commanded Jibril, peace be upon him, to raise their cities to the sky and then turn them upside down over them, followed by stones made of marked Sijjil. So He said here: إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ ۖ نَجَّيْنَاهُمْ بِسَحَرٍ (Verily, We sent against them Hasib (a violent storm of stones) except the family of Lut, them We saved in the last hour of the night.) They left the city in the last part of the night and were saved from the torment that struck their people, none of whom believed in Lut. And even Lut's wife suffered the same end as her people. Allah's Prophet Lut left Sodom with his daughters in safety, unharmed. Allah said, كَذَٰلِكَ نَجْزِي مَنْ شَكَرَ - وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا (Thus do We reward him who gives thanks. And he indeed had warned them of Our punishment,) meaning, before the torment struck his people, he warned them of Allah's torment and punishment. They did not heed the warning, nor listen to Lut, but instead doubted and disputed the warning. وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ (And they indeed sought to shame his guests) that is the night the angels Jibril, Mika'il and Israfil came to him in the shape of handsome young men, as a test from Allah for Lut's people. Lut hosted his guests, while his wife, the evil old one, sent a message to her people informing them of Lut's guests. They came to him in haste from every direction, and Lut had to close the door in their faces. They came during the night and tried to break the door; Lut tried to fend them off, while shielding his guests from them, saying, هَٰؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ (These are my daughters, if you must act (so).)(15:71), in reference to their women, قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ (They said: "Surely, you know that we have neither any desire nor need of your daughters!")(11:79), meaning, 'we do not have any desire for women,' وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (and indeed you know well what we want!)(11:79) When the situation became serious and they insisted on coming in, Jibril went out to them and struck their eyes with the tip of his wing, causing them to lose their sight. They went back feeling for the walls to guide them, threatening Lut with what would befall him in the morning. Allah the Exalted said, وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ (And verily, an abiding torment seized them early in the morning.) meaning, a torment that they had no way of escaping or avoiding, فَذُوقُوا عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (Then taste you My torment and My warnings. And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember?)

The people of Lut denied the warnings (33)Verily, We sent against them Hasib (a violent storm of stones), except the family of Lut, them We saved in the last hour of the night (34)As a favor from Us. Thus do We reward him who gives thanks (35)And he indeed had warned them of Our punishment, but they doubted the warnings (36)And they indeed sought to shame his guests. So, We blinded their eyes (saying), "Then taste you My torment and My warnings. (37)And verily, an abiding torment seized them early in the morning (38)Then taste you My torment and My warnings (39)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (40) The Story of the People of the Prophet Lut Allah the Exalted states that the people of Lut defied and denied their Messenger and committed sodomy, the awful immoral sin that no people in the history of mankind had committed before. This is why Allah destroyed them with a type of torment that He never inflicted upon any nation before them. Allah the Exalted commanded Jibril, peace be upon him, to raise their cities to the sky and then turn them upside down over them, followed by stones made of marked Sijjil. So He said here: إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ ۖ نَجَّيْنَاهُمْ بِسَحَرٍ (Verily, We sent against them Hasib (a violent storm of stones) except the family of Lut, them We saved in the last hour of the night.) They left the city in the last part of the night and were saved from the torment that struck their people, none of whom believed in Lut. And even Lut's wife suffered the same end as her people. Allah's Prophet Lut left Sodom with his daughters in safety, unharmed. Allah said, كَذَٰلِكَ نَجْزِي مَنْ شَكَرَ - وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا (Thus do We reward him who gives thanks. And he indeed had warned them of Our punishment,) meaning, before the torment struck his people, he warned them of Allah's torment and punishment. They did not heed the warning, nor listen to Lut, but instead doubted and disputed the warning. وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ (And they indeed sought to shame his guests) that is the night the angels Jibril, Mika'il and Israfil came to him in the shape of handsome young men, as a test from Allah for Lut's people. Lut hosted his guests, while his wife, the evil old one, sent a message to her people informing them of Lut's guests. They came to him in haste from every direction, and Lut had to close the door in their faces. They came during the night and tried to break the door; Lut tried to fend them off, while shielding his guests from them, saying, هَٰؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ (These are my daughters, if you must act (so).)(15:71), in reference to their women, قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ (They said: "Surely, you know that we have neither any desire nor need of your daughters!")(11:79), meaning, 'we do not have any desire for women,' وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (and indeed you know well what we want!)(11:79) When the situation became serious and they insisted on coming in, Jibril went out to them and struck their eyes with the tip of his wing, causing them to lose their sight. They went back feeling for the walls to guide them, threatening Lut with what would befall him in the morning. Allah the Exalted said, وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ (And verily, an abiding torment seized them early in the morning.) meaning, a torment that they had no way of escaping or avoiding, فَذُوقُوا عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (Then taste you My torment and My warnings. And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember?)

The people of Lut denied the warnings (33)Verily, We sent against them Hasib (a violent storm of stones), except the family of Lut, them We saved in the last hour of the night (34)As a favor from Us. Thus do We reward him who gives thanks (35)And he indeed had warned them of Our punishment, but they doubted the warnings (36)And they indeed sought to shame his guests. So, We blinded their eyes (saying), "Then taste you My torment and My warnings. (37)And verily, an abiding torment seized them early in the morning (38)Then taste you My torment and My warnings (39)And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember (40) The Story of the People of the Prophet Lut Allah the Exalted states that the people of Lut defied and denied their Messenger and committed sodomy, the awful immoral sin that no people in the history of mankind had committed before. This is why Allah destroyed them with a type of torment that He never inflicted upon any nation before them. Allah the Exalted commanded Jibril, peace be upon him, to raise their cities to the sky and then turn them upside down over them, followed by stones made of marked Sijjil. So He said here: إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ ۖ نَجَّيْنَاهُمْ بِسَحَرٍ (Verily, We sent against them Hasib (a violent storm of stones) except the family of Lut, them We saved in the last hour of the night.) They left the city in the last part of the night and were saved from the torment that struck their people, none of whom believed in Lut. And even Lut's wife suffered the same end as her people. Allah's Prophet Lut left Sodom with his daughters in safety, unharmed. Allah said, كَذَٰلِكَ نَجْزِي مَنْ شَكَرَ - وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا (Thus do We reward him who gives thanks. And he indeed had warned them of Our punishment,) meaning, before the torment struck his people, he warned them of Allah's torment and punishment. They did not heed the warning, nor listen to Lut, but instead doubted and disputed the warning. وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ (And they indeed sought to shame his guests) that is the night the angels Jibril, Mika'il and Israfil came to him in the shape of handsome young men, as a test from Allah for Lut's people. Lut hosted his guests, while his wife, the evil old one, sent a message to her people informing them of Lut's guests. They came to him in haste from every direction, and Lut had to close the door in their faces. They came during the night and tried to break the door; Lut tried to fend them off, while shielding his guests from them, saying, هَٰؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ (These are my daughters, if you must act (so).)(15:71), in reference to their women, قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ (They said: "Surely, you know that we have neither any desire nor need of your daughters!")(11:79), meaning, 'we do not have any desire for women,' وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (and indeed you know well what we want!)(11:79) When the situation became serious and they insisted on coming in, Jibril went out to them and struck their eyes with the tip of his wing, causing them to lose their sight. They went back feeling for the walls to guide them, threatening Lut with what would befall him in the morning. Allah the Exalted said, وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّ (And verily, an abiding torment seized them early in the morning.) meaning, a torment that they had no way of escaping or avoiding, فَذُوقُوا عَذَابِي وَنُذُرِ - وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (Then taste you My torment and My warnings. And indeed, We have made the Qur'an easy to understand and remember; then is there any that will remember?)

And indeed, warnings came to the people of Fir'awn (41)(They) denied all Our signs, so We seized them with a punishment of the Almighty, All-Capable (42)Are your disbelievers better than these? Or have you immunity in the Divine Scriptures (43)Or say they: "We are a great multitude, victorious? (44)Their multitude will be put to flight, and they will show their backs (45)Nay, but the Hour is their appointed time, and the Hour will be more grievous and more bitter (46) The Story of Fir'awn and His People Allah the Exalted narrates to us the story of Fir'awn and his people. A Messenger came to them from Allah, Musa supported by his brother Harun. Their Messengers delivered good news if they believe, and a warning if they rejected the Message. Allah supported Musa and Harun with tremendous miracles and great signs, but Fir'awn and his people rejected all of them. Allah took them the way the All-Mighty, the All-Capable would; He destroyed them all leaving none surviving to tell the story of what happened to them. Advising and Threatening the Quraysh Allah said, أَكُفَّارُكُمْ (Are your disbelievers) meaning, 'O idolators of the Quraysh,' خَيْرٌ مِنْ أُولَٰئِكُمْ (better than these?) meaning better than the nations that were mentioned here, who were destroyed on account of their disbelief in the Messengers and rejecting the Scriptures. 'Are you better than these?' أَمْ لَكُمْ بَرَاءَةٌ فِي الزُّبُرِ (Or have you immunity in the Divine Scriptures?), 'do you have immunity from Allah that the torment and punishment will not touch you?' Allah said about the Quraysh, أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ (Or say they: "We are a great multitude, victorious?") stating that they believed they will support each other and their great gathering will avail them against those who intend to harm them. Allah the Exalted responded, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (Their multitude will be put to flight, and they will show their backs.) affirming that their gathering shall scatter, and they shall be defeated. Al-Bukhari recorded that Ibn 'Abbas said, "The Prophet ﷺ, while in a dome-shaped tent on the day of the battle of Badr, said, أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللّٰهُمَّ إِنْ شِئْتَ لَمْ تُعْبَدْ بَعْدَ الْيَوْمِ فِي الْأَرْضِ أَبَدًا (O Allah! I ask you for the fulfillment of Your covenant and promise. O Allah! If You wish (to destroy the believers), You will never be worshipped on the earth after today.) Abu Bakr caught him by the hand and said, 'This is sufficient, O Allah's Messenger! You have sufficiently asked and petitioned Allah.' The Prophet ﷺ was clad in his armor at that time and went out, saying, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ - بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (Their multitude will be put to flight and they will show their backs. Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" Al-Bukhari also recorded that Yusuf bin Mahak said, "I was with the Mother of the faithful, 'A'ishah, when she said, 'When I was still a young playful girl in Makkah, this Ayah was revealed to Muhammad ﷺ, بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" This is the abridged narration that Al-Bukhari collected, but he also collected a longer narration of it in the Book of the Virtues of the Qur'an. Muslim did not collect this Hadith.

And indeed, warnings came to the people of Fir'awn (41)(They) denied all Our signs, so We seized them with a punishment of the Almighty, All-Capable (42)Are your disbelievers better than these? Or have you immunity in the Divine Scriptures (43)Or say they: "We are a great multitude, victorious? (44)Their multitude will be put to flight, and they will show their backs (45)Nay, but the Hour is their appointed time, and the Hour will be more grievous and more bitter (46) The Story of Fir'awn and His People Allah the Exalted narrates to us the story of Fir'awn and his people. A Messenger came to them from Allah, Musa supported by his brother Harun. Their Messengers delivered good news if they believe, and a warning if they rejected the Message. Allah supported Musa and Harun with tremendous miracles and great signs, but Fir'awn and his people rejected all of them. Allah took them the way the All-Mighty, the All-Capable would; He destroyed them all leaving none surviving to tell the story of what happened to them. Advising and Threatening the Quraysh Allah said, أَكُفَّارُكُمْ (Are your disbelievers) meaning, 'O idolators of the Quraysh,' خَيْرٌ مِنْ أُولَٰئِكُمْ (better than these?) meaning better than the nations that were mentioned here, who were destroyed on account of their disbelief in the Messengers and rejecting the Scriptures. 'Are you better than these?' أَمْ لَكُمْ بَرَاءَةٌ فِي الزُّبُرِ (Or have you immunity in the Divine Scriptures?), 'do you have immunity from Allah that the torment and punishment will not touch you?' Allah said about the Quraysh, أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ (Or say they: "We are a great multitude, victorious?") stating that they believed they will support each other and their great gathering will avail them against those who intend to harm them. Allah the Exalted responded, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (Their multitude will be put to flight, and they will show their backs.) affirming that their gathering shall scatter, and they shall be defeated. Al-Bukhari recorded that Ibn 'Abbas said, "The Prophet ﷺ, while in a dome-shaped tent on the day of the battle of Badr, said, أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللّٰهُمَّ إِنْ شِئْتَ لَمْ تُعْبَدْ بَعْدَ الْيَوْمِ فِي الْأَرْضِ أَبَدًا (O Allah! I ask you for the fulfillment of Your covenant and promise. O Allah! If You wish (to destroy the believers), You will never be worshipped on the earth after today.) Abu Bakr caught him by the hand and said, 'This is sufficient, O Allah's Messenger! You have sufficiently asked and petitioned Allah.' The Prophet ﷺ was clad in his armor at that time and went out, saying, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ - بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (Their multitude will be put to flight and they will show their backs. Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" Al-Bukhari also recorded that Yusuf bin Mahak said, "I was with the Mother of the faithful, 'A'ishah, when she said, 'When I was still a young playful girl in Makkah, this Ayah was revealed to Muhammad ﷺ, بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" This is the abridged narration that Al-Bukhari collected, but he also collected a longer narration of it in the Book of the Virtues of the Qur'an. Muslim did not collect this Hadith.

And indeed, warnings came to the people of Fir'awn (41)(They) denied all Our signs, so We seized them with a punishment of the Almighty, All-Capable (42)Are your disbelievers better than these? Or have you immunity in the Divine Scriptures (43)Or say they: "We are a great multitude, victorious? (44)Their multitude will be put to flight, and they will show their backs (45)Nay, but the Hour is their appointed time, and the Hour will be more grievous and more bitter (46) The Story of Fir'awn and His People Allah the Exalted narrates to us the story of Fir'awn and his people. A Messenger came to them from Allah, Musa supported by his brother Harun. Their Messengers delivered good news if they believe, and a warning if they rejected the Message. Allah supported Musa and Harun with tremendous miracles and great signs, but Fir'awn and his people rejected all of them. Allah took them the way the All-Mighty, the All-Capable would; He destroyed them all leaving none surviving to tell the story of what happened to them. Advising and Threatening the Quraysh Allah said, أَكُفَّارُكُمْ (Are your disbelievers) meaning, 'O idolators of the Quraysh,' خَيْرٌ مِنْ أُولَٰئِكُمْ (better than these?) meaning better than the nations that were mentioned here, who were destroyed on account of their disbelief in the Messengers and rejecting the Scriptures. 'Are you better than these?' أَمْ لَكُمْ بَرَاءَةٌ فِي الزُّبُرِ (Or have you immunity in the Divine Scriptures?), 'do you have immunity from Allah that the torment and punishment will not touch you?' Allah said about the Quraysh, أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ (Or say they: "We are a great multitude, victorious?") stating that they believed they will support each other and their great gathering will avail them against those who intend to harm them. Allah the Exalted responded, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (Their multitude will be put to flight, and they will show their backs.) affirming that their gathering shall scatter, and they shall be defeated. Al-Bukhari recorded that Ibn 'Abbas said, "The Prophet ﷺ, while in a dome-shaped tent on the day of the battle of Badr, said, أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللّٰهُمَّ إِنْ شِئْتَ لَمْ تُعْبَدْ بَعْدَ الْيَوْمِ فِي الْأَرْضِ أَبَدًا (O Allah! I ask you for the fulfillment of Your covenant and promise. O Allah! If You wish (to destroy the believers), You will never be worshipped on the earth after today.) Abu Bakr caught him by the hand and said, 'This is sufficient, O Allah's Messenger! You have sufficiently asked and petitioned Allah.' The Prophet ﷺ was clad in his armor at that time and went out, saying, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ - بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (Their multitude will be put to flight and they will show their backs. Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" Al-Bukhari also recorded that Yusuf bin Mahak said, "I was with the Mother of the faithful, 'A'ishah, when she said, 'When I was still a young playful girl in Makkah, this Ayah was revealed to Muhammad ﷺ, بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" This is the abridged narration that Al-Bukhari collected, but he also collected a longer narration of it in the Book of the Virtues of the Qur'an. Muslim did not collect this Hadith.

And indeed, warnings came to the people of Fir'awn (41)(They) denied all Our signs, so We seized them with a punishment of the Almighty, All-Capable (42)Are your disbelievers better than these? Or have you immunity in the Divine Scriptures (43)Or say they: "We are a great multitude, victorious? (44)Their multitude will be put to flight, and they will show their backs (45)Nay, but the Hour is their appointed time, and the Hour will be more grievous and more bitter (46) The Story of Fir'awn and His People Allah the Exalted narrates to us the story of Fir'awn and his people. A Messenger came to them from Allah, Musa supported by his brother Harun. Their Messengers delivered good news if they believe, and a warning if they rejected the Message. Allah supported Musa and Harun with tremendous miracles and great signs, but Fir'awn and his people rejected all of them. Allah took them the way the All-Mighty, the All-Capable would; He destroyed them all leaving none surviving to tell the story of what happened to them. Advising and Threatening the Quraysh Allah said, أَكُفَّارُكُمْ (Are your disbelievers) meaning, 'O idolators of the Quraysh,' خَيْرٌ مِنْ أُولَٰئِكُمْ (better than these?) meaning better than the nations that were mentioned here, who were destroyed on account of their disbelief in the Messengers and rejecting the Scriptures. 'Are you better than these?' أَمْ لَكُمْ بَرَاءَةٌ فِي الزُّبُرِ (Or have you immunity in the Divine Scriptures?), 'do you have immunity from Allah that the torment and punishment will not touch you?' Allah said about the Quraysh, أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ (Or say they: "We are a great multitude, victorious?") stating that they believed they will support each other and their great gathering will avail them against those who intend to harm them. Allah the Exalted responded, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (Their multitude will be put to flight, and they will show their backs.) affirming that their gathering shall scatter, and they shall be defeated. Al-Bukhari recorded that Ibn 'Abbas said, "The Prophet ﷺ, while in a dome-shaped tent on the day of the battle of Badr, said, أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللّٰهُمَّ إِنْ شِئْتَ لَمْ تُعْبَدْ بَعْدَ الْيَوْمِ فِي الْأَرْضِ أَبَدًا (O Allah! I ask you for the fulfillment of Your covenant and promise. O Allah! If You wish (to destroy the believers), You will never be worshipped on the earth after today.) Abu Bakr caught him by the hand and said, 'This is sufficient, O Allah's Messenger! You have sufficiently asked and petitioned Allah.' The Prophet ﷺ was clad in his armor at that time and went out, saying, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ - بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (Their multitude will be put to flight and they will show their backs. Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" Al-Bukhari also recorded that Yusuf bin Mahak said, "I was with the Mother of the faithful, 'A'ishah, when she said, 'When I was still a young playful girl in Makkah, this Ayah was revealed to Muhammad ﷺ, بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" This is the abridged narration that Al-Bukhari collected, but he also collected a longer narration of it in the Book of the Virtues of the Qur'an. Muslim did not collect this Hadith.

And indeed, warnings came to the people of Fir'awn (41)(They) denied all Our signs, so We seized them with a punishment of the Almighty, All-Capable (42)Are your disbelievers better than these? Or have you immunity in the Divine Scriptures (43)Or say they: "We are a great multitude, victorious? (44)Their multitude will be put to flight, and they will show their backs (45)Nay, but the Hour is their appointed time, and the Hour will be more grievous and more bitter (46) The Story of Fir'awn and His People Allah the Exalted narrates to us the story of Fir'awn and his people. A Messenger came to them from Allah, Musa supported by his brother Harun. Their Messengers delivered good news if they believe, and a warning if they rejected the Message. Allah supported Musa and Harun with tremendous miracles and great signs, but Fir'awn and his people rejected all of them. Allah took them the way the All-Mighty, the All-Capable would; He destroyed them all leaving none surviving to tell the story of what happened to them. Advising and Threatening the Quraysh Allah said, أَكُفَّارُكُمْ (Are your disbelievers) meaning, 'O idolators of the Quraysh,' خَيْرٌ مِنْ أُولَٰئِكُمْ (better than these?) meaning better than the nations that were mentioned here, who were destroyed on account of their disbelief in the Messengers and rejecting the Scriptures. 'Are you better than these?' أَمْ لَكُمْ بَرَاءَةٌ فِي الزُّبُرِ (Or have you immunity in the Divine Scriptures?), 'do you have immunity from Allah that the torment and punishment will not touch you?' Allah said about the Quraysh, أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ (Or say they: "We are a great multitude, victorious?") stating that they believed they will support each other and their great gathering will avail them against those who intend to harm them. Allah the Exalted responded, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (Their multitude will be put to flight, and they will show their backs.) affirming that their gathering shall scatter, and they shall be defeated. Al-Bukhari recorded that Ibn 'Abbas said, "The Prophet ﷺ, while in a dome-shaped tent on the day of the battle of Badr, said, أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللّٰهُمَّ إِنْ شِئْتَ لَمْ تُعْبَدْ بَعْدَ الْيَوْمِ فِي الْأَرْضِ أَبَدًا (O Allah! I ask you for the fulfillment of Your covenant and promise. O Allah! If You wish (to destroy the believers), You will never be worshipped on the earth after today.) Abu Bakr caught him by the hand and said, 'This is sufficient, O Allah's Messenger! You have sufficiently asked and petitioned Allah.' The Prophet ﷺ was clad in his armor at that time and went out, saying, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ - بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (Their multitude will be put to flight and they will show their backs. Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" Al-Bukhari also recorded that Yusuf bin Mahak said, "I was with the Mother of the faithful, 'A'ishah, when she said, 'When I was still a young playful girl in Makkah, this Ayah was revealed to Muhammad ﷺ, بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" This is the abridged narration that Al-Bukhari collected, but he also collected a longer narration of it in the Book of the Virtues of the Qur'an. Muslim did not collect this Hadith.

And indeed, warnings came to the people of Fir'awn (41)(They) denied all Our signs, so We seized them with a punishment of the Almighty, All-Capable (42)Are your disbelievers better than these? Or have you immunity in the Divine Scriptures (43)Or say they: "We are a great multitude, victorious? (44)Their multitude will be put to flight, and they will show their backs (45)Nay, but the Hour is their appointed time, and the Hour will be more grievous and more bitter (46) The Story of Fir'awn and His People Allah the Exalted narrates to us the story of Fir'awn and his people. A Messenger came to them from Allah, Musa supported by his brother Harun. Their Messengers delivered good news if they believe, and a warning if they rejected the Message. Allah supported Musa and Harun with tremendous miracles and great signs, but Fir'awn and his people rejected all of them. Allah took them the way the All-Mighty, the All-Capable would; He destroyed them all leaving none surviving to tell the story of what happened to them. Advising and Threatening the Quraysh Allah said, أَكُفَّارُكُمْ (Are your disbelievers) meaning, 'O idolators of the Quraysh,' خَيْرٌ مِنْ أُولَٰئِكُمْ (better than these?) meaning better than the nations that were mentioned here, who were destroyed on account of their disbelief in the Messengers and rejecting the Scriptures. 'Are you better than these?' أَمْ لَكُمْ بَرَاءَةٌ فِي الزُّبُرِ (Or have you immunity in the Divine Scriptures?), 'do you have immunity from Allah that the torment and punishment will not touch you?' Allah said about the Quraysh, أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُنْتَصِرٌ (Or say they: "We are a great multitude, victorious?") stating that they believed they will support each other and their great gathering will avail them against those who intend to harm them. Allah the Exalted responded, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (Their multitude will be put to flight, and they will show their backs.) affirming that their gathering shall scatter, and they shall be defeated. Al-Bukhari recorded that Ibn 'Abbas said, "The Prophet ﷺ, while in a dome-shaped tent on the day of the battle of Badr, said, أَنْشُدُكَ عَهْدَكَ وَوَعْدَكَ، اللّٰهُمَّ إِنْ شِئْتَ لَمْ تُعْبَدْ بَعْدَ الْيَوْمِ فِي الْأَرْضِ أَبَدًا (O Allah! I ask you for the fulfillment of Your covenant and promise. O Allah! If You wish (to destroy the believers), You will never be worshipped on the earth after today.) Abu Bakr caught him by the hand and said, 'This is sufficient, O Allah's Messenger! You have sufficiently asked and petitioned Allah.' The Prophet ﷺ was clad in his armor at that time and went out, saying, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ - بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (Their multitude will be put to flight and they will show their backs. Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" Al-Bukhari also recorded that Yusuf bin Mahak said, "I was with the Mother of the faithful, 'A'ishah, when she said, 'When I was still a young playful girl in Makkah, this Ayah was revealed to Muhammad ﷺ, بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (Nay, but the Hour is their appointed time and that Hour will be more grievous and more bitter.)" This is the abridged narration that Al-Bukhari collected, but he also collected a longer narration of it in the Book of the Virtues of the Qur'an. Muslim did not collect this Hadith.

Verily, the criminals are in error and will burn (47)The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell! (48)Verily, We have created all things with Qadar (49)And Our commandment is but one as the twinkling of an eye (50)And indeed, We have destroyed your likes; then is there any that will remember (51)And everything they have done is noted in Az-Zubur (52)And everything, small and large, is written down (53)Verily, those who have Taqwa, will be in the midst of Gardens and Rivers (54)In a seat of truth, near the Muqtadir King (55) The Destination of the Criminals Allah the Exalted states that the criminals are misguided away from the truth and engulfed in confusion, because of the doubts and uncertainty they are in. This description befits every disbeliever and innovator of all types and forms of sects. Allah the Exalted said, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (The Day they will be dragged on their faces into the Fire), meaning, just as they were consumed in doubt, suspicion and hesitation, they ended up in the Fire. And just as they were misguided, they will end up being dragged on their faces, unaware of where they will be taken. They will be admonished and criticized, ذُوقُوا مَسَّ سَقَرَ ("Taste you the touch of Hell!") Everything was created with Qadar Allah's statement, إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, We have created all things with Qadar.) is similar to several other Ayat, وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا (He has created everything, and has measured it exactly according to its due measurements (Faqaddarahu Taqdir).)(25:2) and, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ (Glorify the Name of your Lord, the Most High. Who has created (everything), and then proportioned it. And Who has measured (Qaddara) and then guided.)(87:1-3), i.e., He measured out the total sum (Qadar) of everything and then guided the creation to it. The Imams of the Sunnah relied on this honorable Ayah as evidence that Allah created the creation with destined limits before they were created. He knew everything that will occur before it occurred and recorded everything that will occur, before they occurred. They used this Ayah and similar Ayat and Hadiths to refute the Qadariyyah sect, who started their sect during the latter time of the Companions. I mentioned this subject in detail in my explanation on the chapter on faith of Sahih Al-Bukhari. I will mention here some Hadiths pertaining to this honorable Ayah. Imam Ahmad recorded that Abu Hurayrah said, "The idolators of the Quraysh came to the Messenger of Allah ﷺ arguing with him and discounting the Qadar. This Ayah was revealed, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Muslim, At-Tirmidhi and Ibn Majah collected this Hadith. Al-Bazzar recorded that 'Amr bin Shu'ayb said that his father narrated that his grandfather said, "These Ayat were revealed about those who deny Al-Qadar, إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ - يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, the criminals are in error and will burn. The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Ibn Abi Hatim also recorded that Zurarah said that his father said that the Prophet ﷺ recited this Ayah, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) and then said, نَزَلَتْ فِي أُنَاسٍ مِنْ أُمَّتِي يَكُونُونَ فِي آخِرِ الزَّمَانِ يُكَذِّبُونَ بِقَدَرِ اللهِ (These Ayat were revealed about some members of my Ummah. They will come before the end of time and deny Al-Qadar.) Ata' bin Abi Rabah said, "I went to Ibn 'Abbas and found him drawing water from the well of Zamzam. The bottom of his clothes were wet with the water of Zamzam and I said to him, 'They talked about Al-Qadar (some denied it).' He asked, 'Have they done this?' I said, 'Yes.' He said, 'By Allah! This Ayah was revealed only about them, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) They are the worst members of this Ummah. Do not visit those who fall ill among them or pray the Funeral prayer for those among them who die. If I saw one of them, I would pluck out his eyes with these two fingers of mine.'" Imam Ahmad recorded that Nafi' said, " 'Abdullah bin 'Umar had a friend in the area of Ash-Sham who used to write to him. 'Abdullah bin 'Umar wrote to him, 'I was told that you started talking about Al-Qadar. Therefore, do not dare write to me any more. I heard the Messenger of Allah ﷺ say, سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَرِ (There will be some members of my Ummah who will deny Al-Qadar.)" Abu Dawud collected this Hadith from Ahmad bin Hanbal. Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, كُلُّ شَيْءٍ بِقَدَرٍ حَتّٰى الْعَجْزُ وَالْكَيْسُ (Every thing is predetermined, even laziness and intelligence.) Muslim collected this Hadith using a chain of narration through Imam Malik. There is also an authentic Hadith in which the Messenger of Allah said, اسْتَعِنْ بِاللهِ وَلَا تَعْجَزْ، فَإِنْ أَصَابَكَ أَمْرٌ فَقُلْ: قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ، وَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَذَا لَكَانَ كَذَا، فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ (Seek the help of Allah and do not succumb to feebleness. And when an affliction strikes you, say, "Allah has decreed this, and He does as He wills." Do not say, "Had I done this or that, this or that would have happened, because "if" opens the door wide for the work of Ash-Shaytan.)" In a Hadith from 'Abbas, the Messenger of Allah said ﷺ to him, وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ لَكَ لَمْ يَنْفَعُوكَ، وَلَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَضُرُّوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ عَلَيْكَ لَمْ يَضُرُّوكَ، جَفَّتِ الْأَقْلَامُ وَطُوِيَتِ الصُّحُفُ (Know that if the Ummah were to all gather their strength to cause you some benefit that Allah has not decreed for you, they will never be able to bring you that benefit. And if they gather their strength to bring a harm to you that Allah has not written on you, they will never be able to harm you. The pens have gone dry and the Books of Record have been closed.) Imam Ahmad recorded that Ubadah bin Al-Walid bin Ubadah said that his father said to him, "I went to 'Ubadah when he was ill, and I thought that he was going to die. So I said, 'O my father, advise us and make the best effort in this regard.' He said, 'Help me sit up,' and when he was helped up, he said, 'O my son! Know that you will not taste the delight of Faith or earn true knowledge in Allah until you believe in Al-Qadar, the good and the not so good parts of it.' I asked, 'O my father! How can I know (or believe in) Al-Qadar, the good and the not so good parts of it?' He said, 'When you know that what has missed you, would never have come to you and what has befallen you would never have missed you. O my son! I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ، ثُمَّ قَالَ لَهُ: اكْتُبْ، فَجَرَىٰ فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَىٰ يَوْمِ الْقِيَامَةِ (The first thing Allah created was the Pen, right after that commanded it, 'Record!' and the Pen recorded everything that will occur until the Day of Resurrection.) O my son! If you die not having this belief, you will enter the Hellfire.'" At-Tirmidhi also recorded it and said: "Hasan Sahih Gharib." It is confirmed in Sahih Muslim from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ كَتَبَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّمٰوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ (Verily, Allah recorded the measurements for the creatures fifty thousand years before He created the heavens and earth.) Ibn Wahb added, وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (And His Throne was over the water.)(11:7) At-Tirmidhi also recorded it, and he said: "Hasan, Sahih Gharib." A Warning to beware of Allah's Threats Allah said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.) This is information about the execution of His will in His creation, just as He informed us the execution of His decree in them, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ (And Our commandment is but one) meaning, 'We only command a thing once, without needing to repeat the command; and whatever We command comes to existence faster than the blinking of an eye without any delay, not even for an instant.' Allah said, وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ (And indeed, We have destroyed your likes), i.e. the earlier nations who denied their Messengers, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember?) meaning, is there any that will receive admonition by remembering the humiliation and torment that Allah decreed for them? وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ ۚ (And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind.)(34:54) Allah's statement, وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in Az-Zubur.) meaning, everything they did is recorded in the Books of Record entrusted to the angels, peace be upon them, وَكُلُّ صَغِيرٍ وَكَبِيرٍ (And everything, small and large,) meaning, of their actions, مُسْتَطَرٌ (is written down.) everything that they do is recorded and written in their Record of deeds, which leave nothing, whether large or small, but it is recorded and counted. Imam Ahmad recorded that 'A'ishah said that the Messenger of Allah ﷺ said, يَا عَائِشَةُ إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of small sins, because there is someone assigned by Allah who records them.) An-Nasa'i and Ibn Majah also collected this Hadith. The Good End for Those with Taqwa Allah said, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ (Verily, those who have Taqwa, will be in the midst of Gardens and Rivers.), unlike the end that the miserable are facing, loss, confusion and being dragged in the Fire on their faces, as well as being disgraced, punished and threatened. Allah said, فِي مَقْعَدِ صِدْقٍ (In a seat of truth,) in the Dwelling of Allah's honor, encompassed by His pleasure, favors, bounties, generosity and compassion, عِنْدَ مَلِيكٍ مُقْتَدِرٍ (near the Muqtadir King.) meaning with the Magnificent King Who created everything and measured its destiny; He is able to grant them whatever they wish and ask for. Imam Ahmad recorded that 'Abdullah bin 'Amr said that the Prophet ﷺ said, الْمُقْسِطُونَ عِنْدَ اللهِ عَلَىٰ مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمٰنِ وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا (Verily, the just will be with Allah on podiums of light, to the right of Ar-Rahman, and both of His Hands are right. They are those who are just and fair in their judgement and with their families and those whom they are responsible for.) Muslim and An-Nasa'i also recorded this Hadith. This is the end of the Tafsir of Surah Iqtarabat (Al-Qamar). All praise and thanks are due to Allah, and success and immunity from error come from Him.

Verily, the criminals are in error and will burn (47)The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell! (48)Verily, We have created all things with Qadar (49)And Our commandment is but one as the twinkling of an eye (50)And indeed, We have destroyed your likes; then is there any that will remember (51)And everything they have done is noted in Az-Zubur (52)And everything, small and large, is written down (53)Verily, those who have Taqwa, will be in the midst of Gardens and Rivers (54)In a seat of truth, near the Muqtadir King (55) The Destination of the Criminals Allah the Exalted states that the criminals are misguided away from the truth and engulfed in confusion, because of the doubts and uncertainty they are in. This description befits every disbeliever and innovator of all types and forms of sects. Allah the Exalted said, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (The Day they will be dragged on their faces into the Fire), meaning, just as they were consumed in doubt, suspicion and hesitation, they ended up in the Fire. And just as they were misguided, they will end up being dragged on their faces, unaware of where they will be taken. They will be admonished and criticized, ذُوقُوا مَسَّ سَقَرَ ("Taste you the touch of Hell!") Everything was created with Qadar Allah's statement, إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, We have created all things with Qadar.) is similar to several other Ayat, وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا (He has created everything, and has measured it exactly according to its due measurements (Faqaddarahu Taqdir).)(25:2) and, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ (Glorify the Name of your Lord, the Most High. Who has created (everything), and then proportioned it. And Who has measured (Qaddara) and then guided.)(87:1-3), i.e., He measured out the total sum (Qadar) of everything and then guided the creation to it. The Imams of the Sunnah relied on this honorable Ayah as evidence that Allah created the creation with destined limits before they were created. He knew everything that will occur before it occurred and recorded everything that will occur, before they occurred. They used this Ayah and similar Ayat and Hadiths to refute the Qadariyyah sect, who started their sect during the latter time of the Companions. I mentioned this subject in detail in my explanation on the chapter on faith of Sahih Al-Bukhari. I will mention here some Hadiths pertaining to this honorable Ayah. Imam Ahmad recorded that Abu Hurayrah said, "The idolators of the Quraysh came to the Messenger of Allah ﷺ arguing with him and discounting the Qadar. This Ayah was revealed, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Muslim, At-Tirmidhi and Ibn Majah collected this Hadith. Al-Bazzar recorded that 'Amr bin Shu'ayb said that his father narrated that his grandfather said, "These Ayat were revealed about those who deny Al-Qadar, إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ - يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, the criminals are in error and will burn. The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Ibn Abi Hatim also recorded that Zurarah said that his father said that the Prophet ﷺ recited this Ayah, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) and then said, نَزَلَتْ فِي أُنَاسٍ مِنْ أُمَّتِي يَكُونُونَ فِي آخِرِ الزَّمَانِ يُكَذِّبُونَ بِقَدَرِ اللهِ (These Ayat were revealed about some members of my Ummah. They will come before the end of time and deny Al-Qadar.) Ata' bin Abi Rabah said, "I went to Ibn 'Abbas and found him drawing water from the well of Zamzam. The bottom of his clothes were wet with the water of Zamzam and I said to him, 'They talked about Al-Qadar (some denied it).' He asked, 'Have they done this?' I said, 'Yes.' He said, 'By Allah! This Ayah was revealed only about them, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) They are the worst members of this Ummah. Do not visit those who fall ill among them or pray the Funeral prayer for those among them who die. If I saw one of them, I would pluck out his eyes with these two fingers of mine.'" Imam Ahmad recorded that Nafi' said, " 'Abdullah bin 'Umar had a friend in the area of Ash-Sham who used to write to him. 'Abdullah bin 'Umar wrote to him, 'I was told that you started talking about Al-Qadar. Therefore, do not dare write to me any more. I heard the Messenger of Allah ﷺ say, سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَرِ (There will be some members of my Ummah who will deny Al-Qadar.)" Abu Dawud collected this Hadith from Ahmad bin Hanbal. Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, كُلُّ شَيْءٍ بِقَدَرٍ حَتّٰى الْعَجْزُ وَالْكَيْسُ (Every thing is predetermined, even laziness and intelligence.) Muslim collected this Hadith using a chain of narration through Imam Malik. There is also an authentic Hadith in which the Messenger of Allah said, اسْتَعِنْ بِاللهِ وَلَا تَعْجَزْ، فَإِنْ أَصَابَكَ أَمْرٌ فَقُلْ: قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ، وَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَذَا لَكَانَ كَذَا، فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ (Seek the help of Allah and do not succumb to feebleness. And when an affliction strikes you, say, "Allah has decreed this, and He does as He wills." Do not say, "Had I done this or that, this or that would have happened, because "if" opens the door wide for the work of Ash-Shaytan.)" In a Hadith from 'Abbas, the Messenger of Allah said ﷺ to him, وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ لَكَ لَمْ يَنْفَعُوكَ، وَلَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَضُرُّوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ عَلَيْكَ لَمْ يَضُرُّوكَ، جَفَّتِ الْأَقْلَامُ وَطُوِيَتِ الصُّحُفُ (Know that if the Ummah were to all gather their strength to cause you some benefit that Allah has not decreed for you, they will never be able to bring you that benefit. And if they gather their strength to bring a harm to you that Allah has not written on you, they will never be able to harm you. The pens have gone dry and the Books of Record have been closed.) Imam Ahmad recorded that Ubadah bin Al-Walid bin Ubadah said that his father said to him, "I went to 'Ubadah when he was ill, and I thought that he was going to die. So I said, 'O my father, advise us and make the best effort in this regard.' He said, 'Help me sit up,' and when he was helped up, he said, 'O my son! Know that you will not taste the delight of Faith or earn true knowledge in Allah until you believe in Al-Qadar, the good and the not so good parts of it.' I asked, 'O my father! How can I know (or believe in) Al-Qadar, the good and the not so good parts of it?' He said, 'When you know that what has missed you, would never have come to you and what has befallen you would never have missed you. O my son! I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ، ثُمَّ قَالَ لَهُ: اكْتُبْ، فَجَرَىٰ فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَىٰ يَوْمِ الْقِيَامَةِ (The first thing Allah created was the Pen, right after that commanded it, 'Record!' and the Pen recorded everything that will occur until the Day of Resurrection.) O my son! If you die not having this belief, you will enter the Hellfire.'" At-Tirmidhi also recorded it and said: "Hasan Sahih Gharib." It is confirmed in Sahih Muslim from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ كَتَبَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّمٰوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ (Verily, Allah recorded the measurements for the creatures fifty thousand years before He created the heavens and earth.) Ibn Wahb added, وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (And His Throne was over the water.)(11:7) At-Tirmidhi also recorded it, and he said: "Hasan, Sahih Gharib." A Warning to beware of Allah's Threats Allah said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.) This is information about the execution of His will in His creation, just as He informed us the execution of His decree in them, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ (And Our commandment is but one) meaning, 'We only command a thing once, without needing to repeat the command; and whatever We command comes to existence faster than the blinking of an eye without any delay, not even for an instant.' Allah said, وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ (And indeed, We have destroyed your likes), i.e. the earlier nations who denied their Messengers, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember?) meaning, is there any that will receive admonition by remembering the humiliation and torment that Allah decreed for them? وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ ۚ (And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind.)(34:54) Allah's statement, وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in Az-Zubur.) meaning, everything they did is recorded in the Books of Record entrusted to the angels, peace be upon them, وَكُلُّ صَغِيرٍ وَكَبِيرٍ (And everything, small and large,) meaning, of their actions, مُسْتَطَرٌ (is written down.) everything that they do is recorded and written in their Record of deeds, which leave nothing, whether large or small, but it is recorded and counted. Imam Ahmad recorded that 'A'ishah said that the Messenger of Allah ﷺ said, يَا عَائِشَةُ إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of small sins, because there is someone assigned by Allah who records them.) An-Nasa'i and Ibn Majah also collected this Hadith. The Good End for Those with Taqwa Allah said, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ (Verily, those who have Taqwa, will be in the midst of Gardens and Rivers.), unlike the end that the miserable are facing, loss, confusion and being dragged in the Fire on their faces, as well as being disgraced, punished and threatened. Allah said, فِي مَقْعَدِ صِدْقٍ (In a seat of truth,) in the Dwelling of Allah's honor, encompassed by His pleasure, favors, bounties, generosity and compassion, عِنْدَ مَلِيكٍ مُقْتَدِرٍ (near the Muqtadir King.) meaning with the Magnificent King Who created everything and measured its destiny; He is able to grant them whatever they wish and ask for. Imam Ahmad recorded that 'Abdullah bin 'Amr said that the Prophet ﷺ said, الْمُقْسِطُونَ عِنْدَ اللهِ عَلَىٰ مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمٰنِ وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا (Verily, the just will be with Allah on podiums of light, to the right of Ar-Rahman, and both of His Hands are right. They are those who are just and fair in their judgement and with their families and those whom they are responsible for.) Muslim and An-Nasa'i also recorded this Hadith. This is the end of the Tafsir of Surah Iqtarabat (Al-Qamar). All praise and thanks are due to Allah, and success and immunity from error come from Him.

Verily, the criminals are in error and will burn (47)The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell! (48)Verily, We have created all things with Qadar (49)And Our commandment is but one as the twinkling of an eye (50)And indeed, We have destroyed your likes; then is there any that will remember (51)And everything they have done is noted in Az-Zubur (52)And everything, small and large, is written down (53)Verily, those who have Taqwa, will be in the midst of Gardens and Rivers (54)In a seat of truth, near the Muqtadir King (55) The Destination of the Criminals Allah the Exalted states that the criminals are misguided away from the truth and engulfed in confusion, because of the doubts and uncertainty they are in. This description befits every disbeliever and innovator of all types and forms of sects. Allah the Exalted said, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (The Day they will be dragged on their faces into the Fire), meaning, just as they were consumed in doubt, suspicion and hesitation, they ended up in the Fire. And just as they were misguided, they will end up being dragged on their faces, unaware of where they will be taken. They will be admonished and criticized, ذُوقُوا مَسَّ سَقَرَ ("Taste you the touch of Hell!") Everything was created with Qadar Allah's statement, إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, We have created all things with Qadar.) is similar to several other Ayat, وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا (He has created everything, and has measured it exactly according to its due measurements (Faqaddarahu Taqdir).)(25:2) and, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ (Glorify the Name of your Lord, the Most High. Who has created (everything), and then proportioned it. And Who has measured (Qaddara) and then guided.)(87:1-3), i.e., He measured out the total sum (Qadar) of everything and then guided the creation to it. The Imams of the Sunnah relied on this honorable Ayah as evidence that Allah created the creation with destined limits before they were created. He knew everything that will occur before it occurred and recorded everything that will occur, before they occurred. They used this Ayah and similar Ayat and Hadiths to refute the Qadariyyah sect, who started their sect during the latter time of the Companions. I mentioned this subject in detail in my explanation on the chapter on faith of Sahih Al-Bukhari. I will mention here some Hadiths pertaining to this honorable Ayah. Imam Ahmad recorded that Abu Hurayrah said, "The idolators of the Quraysh came to the Messenger of Allah ﷺ arguing with him and discounting the Qadar. This Ayah was revealed, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Muslim, At-Tirmidhi and Ibn Majah collected this Hadith. Al-Bazzar recorded that 'Amr bin Shu'ayb said that his father narrated that his grandfather said, "These Ayat were revealed about those who deny Al-Qadar, إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ - يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, the criminals are in error and will burn. The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Ibn Abi Hatim also recorded that Zurarah said that his father said that the Prophet ﷺ recited this Ayah, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) and then said, نَزَلَتْ فِي أُنَاسٍ مِنْ أُمَّتِي يَكُونُونَ فِي آخِرِ الزَّمَانِ يُكَذِّبُونَ بِقَدَرِ اللهِ (These Ayat were revealed about some members of my Ummah. They will come before the end of time and deny Al-Qadar.) Ata' bin Abi Rabah said, "I went to Ibn 'Abbas and found him drawing water from the well of Zamzam. The bottom of his clothes were wet with the water of Zamzam and I said to him, 'They talked about Al-Qadar (some denied it).' He asked, 'Have they done this?' I said, 'Yes.' He said, 'By Allah! This Ayah was revealed only about them, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) They are the worst members of this Ummah. Do not visit those who fall ill among them or pray the Funeral prayer for those among them who die. If I saw one of them, I would pluck out his eyes with these two fingers of mine.'" Imam Ahmad recorded that Nafi' said, " 'Abdullah bin 'Umar had a friend in the area of Ash-Sham who used to write to him. 'Abdullah bin 'Umar wrote to him, 'I was told that you started talking about Al-Qadar. Therefore, do not dare write to me any more. I heard the Messenger of Allah ﷺ say, سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَرِ (There will be some members of my Ummah who will deny Al-Qadar.)" Abu Dawud collected this Hadith from Ahmad bin Hanbal. Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, كُلُّ شَيْءٍ بِقَدَرٍ حَتّٰى الْعَجْزُ وَالْكَيْسُ (Every thing is predetermined, even laziness and intelligence.) Muslim collected this Hadith using a chain of narration through Imam Malik. There is also an authentic Hadith in which the Messenger of Allah said, اسْتَعِنْ بِاللهِ وَلَا تَعْجَزْ، فَإِنْ أَصَابَكَ أَمْرٌ فَقُلْ: قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ، وَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَذَا لَكَانَ كَذَا، فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ (Seek the help of Allah and do not succumb to feebleness. And when an affliction strikes you, say, "Allah has decreed this, and He does as He wills." Do not say, "Had I done this or that, this or that would have happened, because "if" opens the door wide for the work of Ash-Shaytan.)" In a Hadith from 'Abbas, the Messenger of Allah said ﷺ to him, وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ لَكَ لَمْ يَنْفَعُوكَ، وَلَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَضُرُّوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ عَلَيْكَ لَمْ يَضُرُّوكَ، جَفَّتِ الْأَقْلَامُ وَطُوِيَتِ الصُّحُفُ (Know that if the Ummah were to all gather their strength to cause you some benefit that Allah has not decreed for you, they will never be able to bring you that benefit. And if they gather their strength to bring a harm to you that Allah has not written on you, they will never be able to harm you. The pens have gone dry and the Books of Record have been closed.) Imam Ahmad recorded that Ubadah bin Al-Walid bin Ubadah said that his father said to him, "I went to 'Ubadah when he was ill, and I thought that he was going to die. So I said, 'O my father, advise us and make the best effort in this regard.' He said, 'Help me sit up,' and when he was helped up, he said, 'O my son! Know that you will not taste the delight of Faith or earn true knowledge in Allah until you believe in Al-Qadar, the good and the not so good parts of it.' I asked, 'O my father! How can I know (or believe in) Al-Qadar, the good and the not so good parts of it?' He said, 'When you know that what has missed you, would never have come to you and what has befallen you would never have missed you. O my son! I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ، ثُمَّ قَالَ لَهُ: اكْتُبْ، فَجَرَىٰ فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَىٰ يَوْمِ الْقِيَامَةِ (The first thing Allah created was the Pen, right after that commanded it, 'Record!' and the Pen recorded everything that will occur until the Day of Resurrection.) O my son! If you die not having this belief, you will enter the Hellfire.'" At-Tirmidhi also recorded it and said: "Hasan Sahih Gharib." It is confirmed in Sahih Muslim from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ كَتَبَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّمٰوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ (Verily, Allah recorded the measurements for the creatures fifty thousand years before He created the heavens and earth.) Ibn Wahb added, وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (And His Throne was over the water.)(11:7) At-Tirmidhi also recorded it, and he said: "Hasan, Sahih Gharib." A Warning to beware of Allah's Threats Allah said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.) This is information about the execution of His will in His creation, just as He informed us the execution of His decree in them, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ (And Our commandment is but one) meaning, 'We only command a thing once, without needing to repeat the command; and whatever We command comes to existence faster than the blinking of an eye without any delay, not even for an instant.' Allah said, وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ (And indeed, We have destroyed your likes), i.e. the earlier nations who denied their Messengers, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember?) meaning, is there any that will receive admonition by remembering the humiliation and torment that Allah decreed for them? وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ ۚ (And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind.)(34:54) Allah's statement, وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in Az-Zubur.) meaning, everything they did is recorded in the Books of Record entrusted to the angels, peace be upon them, وَكُلُّ صَغِيرٍ وَكَبِيرٍ (And everything, small and large,) meaning, of their actions, مُسْتَطَرٌ (is written down.) everything that they do is recorded and written in their Record of deeds, which leave nothing, whether large or small, but it is recorded and counted. Imam Ahmad recorded that 'A'ishah said that the Messenger of Allah ﷺ said, يَا عَائِشَةُ إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of small sins, because there is someone assigned by Allah who records them.) An-Nasa'i and Ibn Majah also collected this Hadith. The Good End for Those with Taqwa Allah said, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ (Verily, those who have Taqwa, will be in the midst of Gardens and Rivers.), unlike the end that the miserable are facing, loss, confusion and being dragged in the Fire on their faces, as well as being disgraced, punished and threatened. Allah said, فِي مَقْعَدِ صِدْقٍ (In a seat of truth,) in the Dwelling of Allah's honor, encompassed by His pleasure, favors, bounties, generosity and compassion, عِنْدَ مَلِيكٍ مُقْتَدِرٍ (near the Muqtadir King.) meaning with the Magnificent King Who created everything and measured its destiny; He is able to grant them whatever they wish and ask for. Imam Ahmad recorded that 'Abdullah bin 'Amr said that the Prophet ﷺ said, الْمُقْسِطُونَ عِنْدَ اللهِ عَلَىٰ مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمٰنِ وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا (Verily, the just will be with Allah on podiums of light, to the right of Ar-Rahman, and both of His Hands are right. They are those who are just and fair in their judgement and with their families and those whom they are responsible for.) Muslim and An-Nasa'i also recorded this Hadith. This is the end of the Tafsir of Surah Iqtarabat (Al-Qamar). All praise and thanks are due to Allah, and success and immunity from error come from Him.

Verily, the criminals are in error and will burn (47)The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell! (48)Verily, We have created all things with Qadar (49)And Our commandment is but one as the twinkling of an eye (50)And indeed, We have destroyed your likes; then is there any that will remember (51)And everything they have done is noted in Az-Zubur (52)And everything, small and large, is written down (53)Verily, those who have Taqwa, will be in the midst of Gardens and Rivers (54)In a seat of truth, near the Muqtadir King (55) The Destination of the Criminals Allah the Exalted states that the criminals are misguided away from the truth and engulfed in confusion, because of the doubts and uncertainty they are in. This description befits every disbeliever and innovator of all types and forms of sects. Allah the Exalted said, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (The Day they will be dragged on their faces into the Fire), meaning, just as they were consumed in doubt, suspicion and hesitation, they ended up in the Fire. And just as they were misguided, they will end up being dragged on their faces, unaware of where they will be taken. They will be admonished and criticized, ذُوقُوا مَسَّ سَقَرَ ("Taste you the touch of Hell!") Everything was created with Qadar Allah's statement, إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, We have created all things with Qadar.) is similar to several other Ayat, وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا (He has created everything, and has measured it exactly according to its due measurements (Faqaddarahu Taqdir).)(25:2) and, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ (Glorify the Name of your Lord, the Most High. Who has created (everything), and then proportioned it. And Who has measured (Qaddara) and then guided.)(87:1-3), i.e., He measured out the total sum (Qadar) of everything and then guided the creation to it. The Imams of the Sunnah relied on this honorable Ayah as evidence that Allah created the creation with destined limits before they were created. He knew everything that will occur before it occurred and recorded everything that will occur, before they occurred. They used this Ayah and similar Ayat and Hadiths to refute the Qadariyyah sect, who started their sect during the latter time of the Companions. I mentioned this subject in detail in my explanation on the chapter on faith of Sahih Al-Bukhari. I will mention here some Hadiths pertaining to this honorable Ayah. Imam Ahmad recorded that Abu Hurayrah said, "The idolators of the Quraysh came to the Messenger of Allah ﷺ arguing with him and discounting the Qadar. This Ayah was revealed, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Muslim, At-Tirmidhi and Ibn Majah collected this Hadith. Al-Bazzar recorded that 'Amr bin Shu'ayb said that his father narrated that his grandfather said, "These Ayat were revealed about those who deny Al-Qadar, إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ - يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, the criminals are in error and will burn. The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Ibn Abi Hatim also recorded that Zurarah said that his father said that the Prophet ﷺ recited this Ayah, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) and then said, نَزَلَتْ فِي أُنَاسٍ مِنْ أُمَّتِي يَكُونُونَ فِي آخِرِ الزَّمَانِ يُكَذِّبُونَ بِقَدَرِ اللهِ (These Ayat were revealed about some members of my Ummah. They will come before the end of time and deny Al-Qadar.) Ata' bin Abi Rabah said, "I went to Ibn 'Abbas and found him drawing water from the well of Zamzam. The bottom of his clothes were wet with the water of Zamzam and I said to him, 'They talked about Al-Qadar (some denied it).' He asked, 'Have they done this?' I said, 'Yes.' He said, 'By Allah! This Ayah was revealed only about them, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) They are the worst members of this Ummah. Do not visit those who fall ill among them or pray the Funeral prayer for those among them who die. If I saw one of them, I would pluck out his eyes with these two fingers of mine.'" Imam Ahmad recorded that Nafi' said, " 'Abdullah bin 'Umar had a friend in the area of Ash-Sham who used to write to him. 'Abdullah bin 'Umar wrote to him, 'I was told that you started talking about Al-Qadar. Therefore, do not dare write to me any more. I heard the Messenger of Allah ﷺ say, سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَرِ (There will be some members of my Ummah who will deny Al-Qadar.)" Abu Dawud collected this Hadith from Ahmad bin Hanbal. Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, كُلُّ شَيْءٍ بِقَدَرٍ حَتّٰى الْعَجْزُ وَالْكَيْسُ (Every thing is predetermined, even laziness and intelligence.) Muslim collected this Hadith using a chain of narration through Imam Malik. There is also an authentic Hadith in which the Messenger of Allah said, اسْتَعِنْ بِاللهِ وَلَا تَعْجَزْ، فَإِنْ أَصَابَكَ أَمْرٌ فَقُلْ: قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ، وَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَذَا لَكَانَ كَذَا، فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ (Seek the help of Allah and do not succumb to feebleness. And when an affliction strikes you, say, "Allah has decreed this, and He does as He wills." Do not say, "Had I done this or that, this or that would have happened, because "if" opens the door wide for the work of Ash-Shaytan.)" In a Hadith from 'Abbas, the Messenger of Allah said ﷺ to him, وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ لَكَ لَمْ يَنْفَعُوكَ، وَلَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَضُرُّوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ عَلَيْكَ لَمْ يَضُرُّوكَ، جَفَّتِ الْأَقْلَامُ وَطُوِيَتِ الصُّحُفُ (Know that if the Ummah were to all gather their strength to cause you some benefit that Allah has not decreed for you, they will never be able to bring you that benefit. And if they gather their strength to bring a harm to you that Allah has not written on you, they will never be able to harm you. The pens have gone dry and the Books of Record have been closed.) Imam Ahmad recorded that Ubadah bin Al-Walid bin Ubadah said that his father said to him, "I went to 'Ubadah when he was ill, and I thought that he was going to die. So I said, 'O my father, advise us and make the best effort in this regard.' He said, 'Help me sit up,' and when he was helped up, he said, 'O my son! Know that you will not taste the delight of Faith or earn true knowledge in Allah until you believe in Al-Qadar, the good and the not so good parts of it.' I asked, 'O my father! How can I know (or believe in) Al-Qadar, the good and the not so good parts of it?' He said, 'When you know that what has missed you, would never have come to you and what has befallen you would never have missed you. O my son! I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ، ثُمَّ قَالَ لَهُ: اكْتُبْ، فَجَرَىٰ فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَىٰ يَوْمِ الْقِيَامَةِ (The first thing Allah created was the Pen, right after that commanded it, 'Record!' and the Pen recorded everything that will occur until the Day of Resurrection.) O my son! If you die not having this belief, you will enter the Hellfire.'" At-Tirmidhi also recorded it and said: "Hasan Sahih Gharib." It is confirmed in Sahih Muslim from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ كَتَبَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّمٰوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ (Verily, Allah recorded the measurements for the creatures fifty thousand years before He created the heavens and earth.) Ibn Wahb added, وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (And His Throne was over the water.)(11:7) At-Tirmidhi also recorded it, and he said: "Hasan, Sahih Gharib." A Warning to beware of Allah's Threats Allah said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.) This is information about the execution of His will in His creation, just as He informed us the execution of His decree in them, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ (And Our commandment is but one) meaning, 'We only command a thing once, without needing to repeat the command; and whatever We command comes to existence faster than the blinking of an eye without any delay, not even for an instant.' Allah said, وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ (And indeed, We have destroyed your likes), i.e. the earlier nations who denied their Messengers, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember?) meaning, is there any that will receive admonition by remembering the humiliation and torment that Allah decreed for them? وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ ۚ (And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind.)(34:54) Allah's statement, وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in Az-Zubur.) meaning, everything they did is recorded in the Books of Record entrusted to the angels, peace be upon them, وَكُلُّ صَغِيرٍ وَكَبِيرٍ (And everything, small and large,) meaning, of their actions, مُسْتَطَرٌ (is written down.) everything that they do is recorded and written in their Record of deeds, which leave nothing, whether large or small, but it is recorded and counted. Imam Ahmad recorded that 'A'ishah said that the Messenger of Allah ﷺ said, يَا عَائِشَةُ إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of small sins, because there is someone assigned by Allah who records them.) An-Nasa'i and Ibn Majah also collected this Hadith. The Good End for Those with Taqwa Allah said, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ (Verily, those who have Taqwa, will be in the midst of Gardens and Rivers.), unlike the end that the miserable are facing, loss, confusion and being dragged in the Fire on their faces, as well as being disgraced, punished and threatened. Allah said, فِي مَقْعَدِ صِدْقٍ (In a seat of truth,) in the Dwelling of Allah's honor, encompassed by His pleasure, favors, bounties, generosity and compassion, عِنْدَ مَلِيكٍ مُقْتَدِرٍ (near the Muqtadir King.) meaning with the Magnificent King Who created everything and measured its destiny; He is able to grant them whatever they wish and ask for. Imam Ahmad recorded that 'Abdullah bin 'Amr said that the Prophet ﷺ said, الْمُقْسِطُونَ عِنْدَ اللهِ عَلَىٰ مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمٰنِ وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا (Verily, the just will be with Allah on podiums of light, to the right of Ar-Rahman, and both of His Hands are right. They are those who are just and fair in their judgement and with their families and those whom they are responsible for.) Muslim and An-Nasa'i also recorded this Hadith. This is the end of the Tafsir of Surah Iqtarabat (Al-Qamar). All praise and thanks are due to Allah, and success and immunity from error come from Him.

Verily, the criminals are in error and will burn (47)The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell! (48)Verily, We have created all things with Qadar (49)And Our commandment is but one as the twinkling of an eye (50)And indeed, We have destroyed your likes; then is there any that will remember (51)And everything they have done is noted in Az-Zubur (52)And everything, small and large, is written down (53)Verily, those who have Taqwa, will be in the midst of Gardens and Rivers (54)In a seat of truth, near the Muqtadir King (55) The Destination of the Criminals Allah the Exalted states that the criminals are misguided away from the truth and engulfed in confusion, because of the doubts and uncertainty they are in. This description befits every disbeliever and innovator of all types and forms of sects. Allah the Exalted said, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (The Day they will be dragged on their faces into the Fire), meaning, just as they were consumed in doubt, suspicion and hesitation, they ended up in the Fire. And just as they were misguided, they will end up being dragged on their faces, unaware of where they will be taken. They will be admonished and criticized, ذُوقُوا مَسَّ سَقَرَ ("Taste you the touch of Hell!") Everything was created with Qadar Allah's statement, إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, We have created all things with Qadar.) is similar to several other Ayat, وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا (He has created everything, and has measured it exactly according to its due measurements (Faqaddarahu Taqdir).)(25:2) and, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ (Glorify the Name of your Lord, the Most High. Who has created (everything), and then proportioned it. And Who has measured (Qaddara) and then guided.)(87:1-3), i.e., He measured out the total sum (Qadar) of everything and then guided the creation to it. The Imams of the Sunnah relied on this honorable Ayah as evidence that Allah created the creation with destined limits before they were created. He knew everything that will occur before it occurred and recorded everything that will occur, before they occurred. They used this Ayah and similar Ayat and Hadiths to refute the Qadariyyah sect, who started their sect during the latter time of the Companions. I mentioned this subject in detail in my explanation on the chapter on faith of Sahih Al-Bukhari. I will mention here some Hadiths pertaining to this honorable Ayah. Imam Ahmad recorded that Abu Hurayrah said, "The idolators of the Quraysh came to the Messenger of Allah ﷺ arguing with him and discounting the Qadar. This Ayah was revealed, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Muslim, At-Tirmidhi and Ibn Majah collected this Hadith. Al-Bazzar recorded that 'Amr bin Shu'ayb said that his father narrated that his grandfather said, "These Ayat were revealed about those who deny Al-Qadar, إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ - يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, the criminals are in error and will burn. The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Ibn Abi Hatim also recorded that Zurarah said that his father said that the Prophet ﷺ recited this Ayah, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) and then said, نَزَلَتْ فِي أُنَاسٍ مِنْ أُمَّتِي يَكُونُونَ فِي آخِرِ الزَّمَانِ يُكَذِّبُونَ بِقَدَرِ اللهِ (These Ayat were revealed about some members of my Ummah. They will come before the end of time and deny Al-Qadar.) Ata' bin Abi Rabah said, "I went to Ibn 'Abbas and found him drawing water from the well of Zamzam. The bottom of his clothes were wet with the water of Zamzam and I said to him, 'They talked about Al-Qadar (some denied it).' He asked, 'Have they done this?' I said, 'Yes.' He said, 'By Allah! This Ayah was revealed only about them, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) They are the worst members of this Ummah. Do not visit those who fall ill among them or pray the Funeral prayer for those among them who die. If I saw one of them, I would pluck out his eyes with these two fingers of mine.'" Imam Ahmad recorded that Nafi' said, " 'Abdullah bin 'Umar had a friend in the area of Ash-Sham who used to write to him. 'Abdullah bin 'Umar wrote to him, 'I was told that you started talking about Al-Qadar. Therefore, do not dare write to me any more. I heard the Messenger of Allah ﷺ say, سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَرِ (There will be some members of my Ummah who will deny Al-Qadar.)" Abu Dawud collected this Hadith from Ahmad bin Hanbal. Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, كُلُّ شَيْءٍ بِقَدَرٍ حَتّٰى الْعَجْزُ وَالْكَيْسُ (Every thing is predetermined, even laziness and intelligence.) Muslim collected this Hadith using a chain of narration through Imam Malik. There is also an authentic Hadith in which the Messenger of Allah said, اسْتَعِنْ بِاللهِ وَلَا تَعْجَزْ، فَإِنْ أَصَابَكَ أَمْرٌ فَقُلْ: قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ، وَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَذَا لَكَانَ كَذَا، فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ (Seek the help of Allah and do not succumb to feebleness. And when an affliction strikes you, say, "Allah has decreed this, and He does as He wills." Do not say, "Had I done this or that, this or that would have happened, because "if" opens the door wide for the work of Ash-Shaytan.)" In a Hadith from 'Abbas, the Messenger of Allah said ﷺ to him, وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ لَكَ لَمْ يَنْفَعُوكَ، وَلَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَضُرُّوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ عَلَيْكَ لَمْ يَضُرُّوكَ، جَفَّتِ الْأَقْلَامُ وَطُوِيَتِ الصُّحُفُ (Know that if the Ummah were to all gather their strength to cause you some benefit that Allah has not decreed for you, they will never be able to bring you that benefit. And if they gather their strength to bring a harm to you that Allah has not written on you, they will never be able to harm you. The pens have gone dry and the Books of Record have been closed.) Imam Ahmad recorded that Ubadah bin Al-Walid bin Ubadah said that his father said to him, "I went to 'Ubadah when he was ill, and I thought that he was going to die. So I said, 'O my father, advise us and make the best effort in this regard.' He said, 'Help me sit up,' and when he was helped up, he said, 'O my son! Know that you will not taste the delight of Faith or earn true knowledge in Allah until you believe in Al-Qadar, the good and the not so good parts of it.' I asked, 'O my father! How can I know (or believe in) Al-Qadar, the good and the not so good parts of it?' He said, 'When you know that what has missed you, would never have come to you and what has befallen you would never have missed you. O my son! I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ، ثُمَّ قَالَ لَهُ: اكْتُبْ، فَجَرَىٰ فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَىٰ يَوْمِ الْقِيَامَةِ (The first thing Allah created was the Pen, right after that commanded it, 'Record!' and the Pen recorded everything that will occur until the Day of Resurrection.) O my son! If you die not having this belief, you will enter the Hellfire.'" At-Tirmidhi also recorded it and said: "Hasan Sahih Gharib." It is confirmed in Sahih Muslim from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ كَتَبَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّمٰوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ (Verily, Allah recorded the measurements for the creatures fifty thousand years before He created the heavens and earth.) Ibn Wahb added, وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (And His Throne was over the water.)(11:7) At-Tirmidhi also recorded it, and he said: "Hasan, Sahih Gharib." A Warning to beware of Allah's Threats Allah said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.) This is information about the execution of His will in His creation, just as He informed us the execution of His decree in them, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ (And Our commandment is but one) meaning, 'We only command a thing once, without needing to repeat the command; and whatever We command comes to existence faster than the blinking of an eye without any delay, not even for an instant.' Allah said, وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ (And indeed, We have destroyed your likes), i.e. the earlier nations who denied their Messengers, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember?) meaning, is there any that will receive admonition by remembering the humiliation and torment that Allah decreed for them? وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ ۚ (And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind.)(34:54) Allah's statement, وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in Az-Zubur.) meaning, everything they did is recorded in the Books of Record entrusted to the angels, peace be upon them, وَكُلُّ صَغِيرٍ وَكَبِيرٍ (And everything, small and large,) meaning, of their actions, مُسْتَطَرٌ (is written down.) everything that they do is recorded and written in their Record of deeds, which leave nothing, whether large or small, but it is recorded and counted. Imam Ahmad recorded that 'A'ishah said that the Messenger of Allah ﷺ said, يَا عَائِشَةُ إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of small sins, because there is someone assigned by Allah who records them.) An-Nasa'i and Ibn Majah also collected this Hadith. The Good End for Those with Taqwa Allah said, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ (Verily, those who have Taqwa, will be in the midst of Gardens and Rivers.), unlike the end that the miserable are facing, loss, confusion and being dragged in the Fire on their faces, as well as being disgraced, punished and threatened. Allah said, فِي مَقْعَدِ صِدْقٍ (In a seat of truth,) in the Dwelling of Allah's honor, encompassed by His pleasure, favors, bounties, generosity and compassion, عِنْدَ مَلِيكٍ مُقْتَدِرٍ (near the Muqtadir King.) meaning with the Magnificent King Who created everything and measured its destiny; He is able to grant them whatever they wish and ask for. Imam Ahmad recorded that 'Abdullah bin 'Amr said that the Prophet ﷺ said, الْمُقْسِطُونَ عِنْدَ اللهِ عَلَىٰ مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمٰنِ وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا (Verily, the just will be with Allah on podiums of light, to the right of Ar-Rahman, and both of His Hands are right. They are those who are just and fair in their judgement and with their families and those whom they are responsible for.) Muslim and An-Nasa'i also recorded this Hadith. This is the end of the Tafsir of Surah Iqtarabat (Al-Qamar). All praise and thanks are due to Allah, and success and immunity from error come from Him.

Verily, the criminals are in error and will burn (47)The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell! (48)Verily, We have created all things with Qadar (49)And Our commandment is but one as the twinkling of an eye (50)And indeed, We have destroyed your likes; then is there any that will remember (51)And everything they have done is noted in Az-Zubur (52)And everything, small and large, is written down (53)Verily, those who have Taqwa, will be in the midst of Gardens and Rivers (54)In a seat of truth, near the Muqtadir King (55) The Destination of the Criminals Allah the Exalted states that the criminals are misguided away from the truth and engulfed in confusion, because of the doubts and uncertainty they are in. This description befits every disbeliever and innovator of all types and forms of sects. Allah the Exalted said, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (The Day they will be dragged on their faces into the Fire), meaning, just as they were consumed in doubt, suspicion and hesitation, they ended up in the Fire. And just as they were misguided, they will end up being dragged on their faces, unaware of where they will be taken. They will be admonished and criticized, ذُوقُوا مَسَّ سَقَرَ ("Taste you the touch of Hell!") Everything was created with Qadar Allah's statement, إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, We have created all things with Qadar.) is similar to several other Ayat, وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا (He has created everything, and has measured it exactly according to its due measurements (Faqaddarahu Taqdir).)(25:2) and, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ (Glorify the Name of your Lord, the Most High. Who has created (everything), and then proportioned it. And Who has measured (Qaddara) and then guided.)(87:1-3), i.e., He measured out the total sum (Qadar) of everything and then guided the creation to it. The Imams of the Sunnah relied on this honorable Ayah as evidence that Allah created the creation with destined limits before they were created. He knew everything that will occur before it occurred and recorded everything that will occur, before they occurred. They used this Ayah and similar Ayat and Hadiths to refute the Qadariyyah sect, who started their sect during the latter time of the Companions. I mentioned this subject in detail in my explanation on the chapter on faith of Sahih Al-Bukhari. I will mention here some Hadiths pertaining to this honorable Ayah. Imam Ahmad recorded that Abu Hurayrah said, "The idolators of the Quraysh came to the Messenger of Allah ﷺ arguing with him and discounting the Qadar. This Ayah was revealed, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Muslim, At-Tirmidhi and Ibn Majah collected this Hadith. Al-Bazzar recorded that 'Amr bin Shu'ayb said that his father narrated that his grandfather said, "These Ayat were revealed about those who deny Al-Qadar, إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ - يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, the criminals are in error and will burn. The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Ibn Abi Hatim also recorded that Zurarah said that his father said that the Prophet ﷺ recited this Ayah, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) and then said, نَزَلَتْ فِي أُنَاسٍ مِنْ أُمَّتِي يَكُونُونَ فِي آخِرِ الزَّمَانِ يُكَذِّبُونَ بِقَدَرِ اللهِ (These Ayat were revealed about some members of my Ummah. They will come before the end of time and deny Al-Qadar.) Ata' bin Abi Rabah said, "I went to Ibn 'Abbas and found him drawing water from the well of Zamzam. The bottom of his clothes were wet with the water of Zamzam and I said to him, 'They talked about Al-Qadar (some denied it).' He asked, 'Have they done this?' I said, 'Yes.' He said, 'By Allah! This Ayah was revealed only about them, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) They are the worst members of this Ummah. Do not visit those who fall ill among them or pray the Funeral prayer for those among them who die. If I saw one of them, I would pluck out his eyes with these two fingers of mine.'" Imam Ahmad recorded that Nafi' said, " 'Abdullah bin 'Umar had a friend in the area of Ash-Sham who used to write to him. 'Abdullah bin 'Umar wrote to him, 'I was told that you started talking about Al-Qadar. Therefore, do not dare write to me any more. I heard the Messenger of Allah ﷺ say, سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَرِ (There will be some members of my Ummah who will deny Al-Qadar.)" Abu Dawud collected this Hadith from Ahmad bin Hanbal. Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, كُلُّ شَيْءٍ بِقَدَرٍ حَتّٰى الْعَجْزُ وَالْكَيْسُ (Every thing is predetermined, even laziness and intelligence.) Muslim collected this Hadith using a chain of narration through Imam Malik. There is also an authentic Hadith in which the Messenger of Allah said, اسْتَعِنْ بِاللهِ وَلَا تَعْجَزْ، فَإِنْ أَصَابَكَ أَمْرٌ فَقُلْ: قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ، وَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَذَا لَكَانَ كَذَا، فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ (Seek the help of Allah and do not succumb to feebleness. And when an affliction strikes you, say, "Allah has decreed this, and He does as He wills." Do not say, "Had I done this or that, this or that would have happened, because "if" opens the door wide for the work of Ash-Shaytan.)" In a Hadith from 'Abbas, the Messenger of Allah said ﷺ to him, وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ لَكَ لَمْ يَنْفَعُوكَ، وَلَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَضُرُّوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ عَلَيْكَ لَمْ يَضُرُّوكَ، جَفَّتِ الْأَقْلَامُ وَطُوِيَتِ الصُّحُفُ (Know that if the Ummah were to all gather their strength to cause you some benefit that Allah has not decreed for you, they will never be able to bring you that benefit. And if they gather their strength to bring a harm to you that Allah has not written on you, they will never be able to harm you. The pens have gone dry and the Books of Record have been closed.) Imam Ahmad recorded that Ubadah bin Al-Walid bin Ubadah said that his father said to him, "I went to 'Ubadah when he was ill, and I thought that he was going to die. So I said, 'O my father, advise us and make the best effort in this regard.' He said, 'Help me sit up,' and when he was helped up, he said, 'O my son! Know that you will not taste the delight of Faith or earn true knowledge in Allah until you believe in Al-Qadar, the good and the not so good parts of it.' I asked, 'O my father! How can I know (or believe in) Al-Qadar, the good and the not so good parts of it?' He said, 'When you know that what has missed you, would never have come to you and what has befallen you would never have missed you. O my son! I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ، ثُمَّ قَالَ لَهُ: اكْتُبْ، فَجَرَىٰ فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَىٰ يَوْمِ الْقِيَامَةِ (The first thing Allah created was the Pen, right after that commanded it, 'Record!' and the Pen recorded everything that will occur until the Day of Resurrection.) O my son! If you die not having this belief, you will enter the Hellfire.'" At-Tirmidhi also recorded it and said: "Hasan Sahih Gharib." It is confirmed in Sahih Muslim from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ كَتَبَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّمٰوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ (Verily, Allah recorded the measurements for the creatures fifty thousand years before He created the heavens and earth.) Ibn Wahb added, وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (And His Throne was over the water.)(11:7) At-Tirmidhi also recorded it, and he said: "Hasan, Sahih Gharib." A Warning to beware of Allah's Threats Allah said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.) This is information about the execution of His will in His creation, just as He informed us the execution of His decree in them, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ (And Our commandment is but one) meaning, 'We only command a thing once, without needing to repeat the command; and whatever We command comes to existence faster than the blinking of an eye without any delay, not even for an instant.' Allah said, وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ (And indeed, We have destroyed your likes), i.e. the earlier nations who denied their Messengers, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember?) meaning, is there any that will receive admonition by remembering the humiliation and torment that Allah decreed for them? وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ ۚ (And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind.)(34:54) Allah's statement, وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in Az-Zubur.) meaning, everything they did is recorded in the Books of Record entrusted to the angels, peace be upon them, وَكُلُّ صَغِيرٍ وَكَبِيرٍ (And everything, small and large,) meaning, of their actions, مُسْتَطَرٌ (is written down.) everything that they do is recorded and written in their Record of deeds, which leave nothing, whether large or small, but it is recorded and counted. Imam Ahmad recorded that 'A'ishah said that the Messenger of Allah ﷺ said, يَا عَائِشَةُ إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of small sins, because there is someone assigned by Allah who records them.) An-Nasa'i and Ibn Majah also collected this Hadith. The Good End for Those with Taqwa Allah said, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ (Verily, those who have Taqwa, will be in the midst of Gardens and Rivers.), unlike the end that the miserable are facing, loss, confusion and being dragged in the Fire on their faces, as well as being disgraced, punished and threatened. Allah said, فِي مَقْعَدِ صِدْقٍ (In a seat of truth,) in the Dwelling of Allah's honor, encompassed by His pleasure, favors, bounties, generosity and compassion, عِنْدَ مَلِيكٍ مُقْتَدِرٍ (near the Muqtadir King.) meaning with the Magnificent King Who created everything and measured its destiny; He is able to grant them whatever they wish and ask for. Imam Ahmad recorded that 'Abdullah bin 'Amr said that the Prophet ﷺ said, الْمُقْسِطُونَ عِنْدَ اللهِ عَلَىٰ مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمٰنِ وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا (Verily, the just will be with Allah on podiums of light, to the right of Ar-Rahman, and both of His Hands are right. They are those who are just and fair in their judgement and with their families and those whom they are responsible for.) Muslim and An-Nasa'i also recorded this Hadith. This is the end of the Tafsir of Surah Iqtarabat (Al-Qamar). All praise and thanks are due to Allah, and success and immunity from error come from Him.

Verily, the criminals are in error and will burn (47)The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell! (48)Verily, We have created all things with Qadar (49)And Our commandment is but one as the twinkling of an eye (50)And indeed, We have destroyed your likes; then is there any that will remember (51)And everything they have done is noted in Az-Zubur (52)And everything, small and large, is written down (53)Verily, those who have Taqwa, will be in the midst of Gardens and Rivers (54)In a seat of truth, near the Muqtadir King (55) The Destination of the Criminals Allah the Exalted states that the criminals are misguided away from the truth and engulfed in confusion, because of the doubts and uncertainty they are in. This description befits every disbeliever and innovator of all types and forms of sects. Allah the Exalted said, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (The Day they will be dragged on their faces into the Fire), meaning, just as they were consumed in doubt, suspicion and hesitation, they ended up in the Fire. And just as they were misguided, they will end up being dragged on their faces, unaware of where they will be taken. They will be admonished and criticized, ذُوقُوا مَسَّ سَقَرَ ("Taste you the touch of Hell!") Everything was created with Qadar Allah's statement, إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, We have created all things with Qadar.) is similar to several other Ayat, وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا (He has created everything, and has measured it exactly according to its due measurements (Faqaddarahu Taqdir).)(25:2) and, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ (Glorify the Name of your Lord, the Most High. Who has created (everything), and then proportioned it. And Who has measured (Qaddara) and then guided.)(87:1-3), i.e., He measured out the total sum (Qadar) of everything and then guided the creation to it. The Imams of the Sunnah relied on this honorable Ayah as evidence that Allah created the creation with destined limits before they were created. He knew everything that will occur before it occurred and recorded everything that will occur, before they occurred. They used this Ayah and similar Ayat and Hadiths to refute the Qadariyyah sect, who started their sect during the latter time of the Companions. I mentioned this subject in detail in my explanation on the chapter on faith of Sahih Al-Bukhari. I will mention here some Hadiths pertaining to this honorable Ayah. Imam Ahmad recorded that Abu Hurayrah said, "The idolators of the Quraysh came to the Messenger of Allah ﷺ arguing with him and discounting the Qadar. This Ayah was revealed, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Muslim, At-Tirmidhi and Ibn Majah collected this Hadith. Al-Bazzar recorded that 'Amr bin Shu'ayb said that his father narrated that his grandfather said, "These Ayat were revealed about those who deny Al-Qadar, إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ - يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, the criminals are in error and will burn. The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Ibn Abi Hatim also recorded that Zurarah said that his father said that the Prophet ﷺ recited this Ayah, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) and then said, نَزَلَتْ فِي أُنَاسٍ مِنْ أُمَّتِي يَكُونُونَ فِي آخِرِ الزَّمَانِ يُكَذِّبُونَ بِقَدَرِ اللهِ (These Ayat were revealed about some members of my Ummah. They will come before the end of time and deny Al-Qadar.) Ata' bin Abi Rabah said, "I went to Ibn 'Abbas and found him drawing water from the well of Zamzam. The bottom of his clothes were wet with the water of Zamzam and I said to him, 'They talked about Al-Qadar (some denied it).' He asked, 'Have they done this?' I said, 'Yes.' He said, 'By Allah! This Ayah was revealed only about them, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) They are the worst members of this Ummah. Do not visit those who fall ill among them or pray the Funeral prayer for those among them who die. If I saw one of them, I would pluck out his eyes with these two fingers of mine.'" Imam Ahmad recorded that Nafi' said, " 'Abdullah bin 'Umar had a friend in the area of Ash-Sham who used to write to him. 'Abdullah bin 'Umar wrote to him, 'I was told that you started talking about Al-Qadar. Therefore, do not dare write to me any more. I heard the Messenger of Allah ﷺ say, سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَرِ (There will be some members of my Ummah who will deny Al-Qadar.)" Abu Dawud collected this Hadith from Ahmad bin Hanbal. Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, كُلُّ شَيْءٍ بِقَدَرٍ حَتّٰى الْعَجْزُ وَالْكَيْسُ (Every thing is predetermined, even laziness and intelligence.) Muslim collected this Hadith using a chain of narration through Imam Malik. There is also an authentic Hadith in which the Messenger of Allah said, اسْتَعِنْ بِاللهِ وَلَا تَعْجَزْ، فَإِنْ أَصَابَكَ أَمْرٌ فَقُلْ: قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ، وَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَذَا لَكَانَ كَذَا، فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ (Seek the help of Allah and do not succumb to feebleness. And when an affliction strikes you, say, "Allah has decreed this, and He does as He wills." Do not say, "Had I done this or that, this or that would have happened, because "if" opens the door wide for the work of Ash-Shaytan.)" In a Hadith from 'Abbas, the Messenger of Allah said ﷺ to him, وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ لَكَ لَمْ يَنْفَعُوكَ، وَلَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَضُرُّوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ عَلَيْكَ لَمْ يَضُرُّوكَ، جَفَّتِ الْأَقْلَامُ وَطُوِيَتِ الصُّحُفُ (Know that if the Ummah were to all gather their strength to cause you some benefit that Allah has not decreed for you, they will never be able to bring you that benefit. And if they gather their strength to bring a harm to you that Allah has not written on you, they will never be able to harm you. The pens have gone dry and the Books of Record have been closed.) Imam Ahmad recorded that Ubadah bin Al-Walid bin Ubadah said that his father said to him, "I went to 'Ubadah when he was ill, and I thought that he was going to die. So I said, 'O my father, advise us and make the best effort in this regard.' He said, 'Help me sit up,' and when he was helped up, he said, 'O my son! Know that you will not taste the delight of Faith or earn true knowledge in Allah until you believe in Al-Qadar, the good and the not so good parts of it.' I asked, 'O my father! How can I know (or believe in) Al-Qadar, the good and the not so good parts of it?' He said, 'When you know that what has missed you, would never have come to you and what has befallen you would never have missed you. O my son! I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ، ثُمَّ قَالَ لَهُ: اكْتُبْ، فَجَرَىٰ فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَىٰ يَوْمِ الْقِيَامَةِ (The first thing Allah created was the Pen, right after that commanded it, 'Record!' and the Pen recorded everything that will occur until the Day of Resurrection.) O my son! If you die not having this belief, you will enter the Hellfire.'" At-Tirmidhi also recorded it and said: "Hasan Sahih Gharib." It is confirmed in Sahih Muslim from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ كَتَبَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّمٰوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ (Verily, Allah recorded the measurements for the creatures fifty thousand years before He created the heavens and earth.) Ibn Wahb added, وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (And His Throne was over the water.)(11:7) At-Tirmidhi also recorded it, and he said: "Hasan, Sahih Gharib." A Warning to beware of Allah's Threats Allah said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.) This is information about the execution of His will in His creation, just as He informed us the execution of His decree in them, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ (And Our commandment is but one) meaning, 'We only command a thing once, without needing to repeat the command; and whatever We command comes to existence faster than the blinking of an eye without any delay, not even for an instant.' Allah said, وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ (And indeed, We have destroyed your likes), i.e. the earlier nations who denied their Messengers, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember?) meaning, is there any that will receive admonition by remembering the humiliation and torment that Allah decreed for them? وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ ۚ (And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind.)(34:54) Allah's statement, وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in Az-Zubur.) meaning, everything they did is recorded in the Books of Record entrusted to the angels, peace be upon them, وَكُلُّ صَغِيرٍ وَكَبِيرٍ (And everything, small and large,) meaning, of their actions, مُسْتَطَرٌ (is written down.) everything that they do is recorded and written in their Record of deeds, which leave nothing, whether large or small, but it is recorded and counted. Imam Ahmad recorded that 'A'ishah said that the Messenger of Allah ﷺ said, يَا عَائِشَةُ إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of small sins, because there is someone assigned by Allah who records them.) An-Nasa'i and Ibn Majah also collected this Hadith. The Good End for Those with Taqwa Allah said, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ (Verily, those who have Taqwa, will be in the midst of Gardens and Rivers.), unlike the end that the miserable are facing, loss, confusion and being dragged in the Fire on their faces, as well as being disgraced, punished and threatened. Allah said, فِي مَقْعَدِ صِدْقٍ (In a seat of truth,) in the Dwelling of Allah's honor, encompassed by His pleasure, favors, bounties, generosity and compassion, عِنْدَ مَلِيكٍ مُقْتَدِرٍ (near the Muqtadir King.) meaning with the Magnificent King Who created everything and measured its destiny; He is able to grant them whatever they wish and ask for. Imam Ahmad recorded that 'Abdullah bin 'Amr said that the Prophet ﷺ said, الْمُقْسِطُونَ عِنْدَ اللهِ عَلَىٰ مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمٰنِ وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا (Verily, the just will be with Allah on podiums of light, to the right of Ar-Rahman, and both of His Hands are right. They are those who are just and fair in their judgement and with their families and those whom they are responsible for.) Muslim and An-Nasa'i also recorded this Hadith. This is the end of the Tafsir of Surah Iqtarabat (Al-Qamar). All praise and thanks are due to Allah, and success and immunity from error come from Him.

Verily, the criminals are in error and will burn (47)The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell! (48)Verily, We have created all things with Qadar (49)And Our commandment is but one as the twinkling of an eye (50)And indeed, We have destroyed your likes; then is there any that will remember (51)And everything they have done is noted in Az-Zubur (52)And everything, small and large, is written down (53)Verily, those who have Taqwa, will be in the midst of Gardens and Rivers (54)In a seat of truth, near the Muqtadir King (55) The Destination of the Criminals Allah the Exalted states that the criminals are misguided away from the truth and engulfed in confusion, because of the doubts and uncertainty they are in. This description befits every disbeliever and innovator of all types and forms of sects. Allah the Exalted said, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (The Day they will be dragged on their faces into the Fire), meaning, just as they were consumed in doubt, suspicion and hesitation, they ended up in the Fire. And just as they were misguided, they will end up being dragged on their faces, unaware of where they will be taken. They will be admonished and criticized, ذُوقُوا مَسَّ سَقَرَ ("Taste you the touch of Hell!") Everything was created with Qadar Allah's statement, إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, We have created all things with Qadar.) is similar to several other Ayat, وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا (He has created everything, and has measured it exactly according to its due measurements (Faqaddarahu Taqdir).)(25:2) and, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ (Glorify the Name of your Lord, the Most High. Who has created (everything), and then proportioned it. And Who has measured (Qaddara) and then guided.)(87:1-3), i.e., He measured out the total sum (Qadar) of everything and then guided the creation to it. The Imams of the Sunnah relied on this honorable Ayah as evidence that Allah created the creation with destined limits before they were created. He knew everything that will occur before it occurred and recorded everything that will occur, before they occurred. They used this Ayah and similar Ayat and Hadiths to refute the Qadariyyah sect, who started their sect during the latter time of the Companions. I mentioned this subject in detail in my explanation on the chapter on faith of Sahih Al-Bukhari. I will mention here some Hadiths pertaining to this honorable Ayah. Imam Ahmad recorded that Abu Hurayrah said, "The idolators of the Quraysh came to the Messenger of Allah ﷺ arguing with him and discounting the Qadar. This Ayah was revealed, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Muslim, At-Tirmidhi and Ibn Majah collected this Hadith. Al-Bazzar recorded that 'Amr bin Shu'ayb said that his father narrated that his grandfather said, "These Ayat were revealed about those who deny Al-Qadar, إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ - يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, the criminals are in error and will burn. The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Ibn Abi Hatim also recorded that Zurarah said that his father said that the Prophet ﷺ recited this Ayah, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) and then said, نَزَلَتْ فِي أُنَاسٍ مِنْ أُمَّتِي يَكُونُونَ فِي آخِرِ الزَّمَانِ يُكَذِّبُونَ بِقَدَرِ اللهِ (These Ayat were revealed about some members of my Ummah. They will come before the end of time and deny Al-Qadar.) Ata' bin Abi Rabah said, "I went to Ibn 'Abbas and found him drawing water from the well of Zamzam. The bottom of his clothes were wet with the water of Zamzam and I said to him, 'They talked about Al-Qadar (some denied it).' He asked, 'Have they done this?' I said, 'Yes.' He said, 'By Allah! This Ayah was revealed only about them, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) They are the worst members of this Ummah. Do not visit those who fall ill among them or pray the Funeral prayer for those among them who die. If I saw one of them, I would pluck out his eyes with these two fingers of mine.'" Imam Ahmad recorded that Nafi' said, " 'Abdullah bin 'Umar had a friend in the area of Ash-Sham who used to write to him. 'Abdullah bin 'Umar wrote to him, 'I was told that you started talking about Al-Qadar. Therefore, do not dare write to me any more. I heard the Messenger of Allah ﷺ say, سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَرِ (There will be some members of my Ummah who will deny Al-Qadar.)" Abu Dawud collected this Hadith from Ahmad bin Hanbal. Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, كُلُّ شَيْءٍ بِقَدَرٍ حَتّٰى الْعَجْزُ وَالْكَيْسُ (Every thing is predetermined, even laziness and intelligence.) Muslim collected this Hadith using a chain of narration through Imam Malik. There is also an authentic Hadith in which the Messenger of Allah said, اسْتَعِنْ بِاللهِ وَلَا تَعْجَزْ، فَإِنْ أَصَابَكَ أَمْرٌ فَقُلْ: قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ، وَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَذَا لَكَانَ كَذَا، فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ (Seek the help of Allah and do not succumb to feebleness. And when an affliction strikes you, say, "Allah has decreed this, and He does as He wills." Do not say, "Had I done this or that, this or that would have happened, because "if" opens the door wide for the work of Ash-Shaytan.)" In a Hadith from 'Abbas, the Messenger of Allah said ﷺ to him, وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ لَكَ لَمْ يَنْفَعُوكَ، وَلَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَضُرُّوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ عَلَيْكَ لَمْ يَضُرُّوكَ، جَفَّتِ الْأَقْلَامُ وَطُوِيَتِ الصُّحُفُ (Know that if the Ummah were to all gather their strength to cause you some benefit that Allah has not decreed for you, they will never be able to bring you that benefit. And if they gather their strength to bring a harm to you that Allah has not written on you, they will never be able to harm you. The pens have gone dry and the Books of Record have been closed.) Imam Ahmad recorded that Ubadah bin Al-Walid bin Ubadah said that his father said to him, "I went to 'Ubadah when he was ill, and I thought that he was going to die. So I said, 'O my father, advise us and make the best effort in this regard.' He said, 'Help me sit up,' and when he was helped up, he said, 'O my son! Know that you will not taste the delight of Faith or earn true knowledge in Allah until you believe in Al-Qadar, the good and the not so good parts of it.' I asked, 'O my father! How can I know (or believe in) Al-Qadar, the good and the not so good parts of it?' He said, 'When you know that what has missed you, would never have come to you and what has befallen you would never have missed you. O my son! I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ، ثُمَّ قَالَ لَهُ: اكْتُبْ، فَجَرَىٰ فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَىٰ يَوْمِ الْقِيَامَةِ (The first thing Allah created was the Pen, right after that commanded it, 'Record!' and the Pen recorded everything that will occur until the Day of Resurrection.) O my son! If you die not having this belief, you will enter the Hellfire.'" At-Tirmidhi also recorded it and said: "Hasan Sahih Gharib." It is confirmed in Sahih Muslim from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ كَتَبَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّمٰوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ (Verily, Allah recorded the measurements for the creatures fifty thousand years before He created the heavens and earth.) Ibn Wahb added, وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (And His Throne was over the water.)(11:7) At-Tirmidhi also recorded it, and he said: "Hasan, Sahih Gharib." A Warning to beware of Allah's Threats Allah said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.) This is information about the execution of His will in His creation, just as He informed us the execution of His decree in them, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ (And Our commandment is but one) meaning, 'We only command a thing once, without needing to repeat the command; and whatever We command comes to existence faster than the blinking of an eye without any delay, not even for an instant.' Allah said, وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ (And indeed, We have destroyed your likes), i.e. the earlier nations who denied their Messengers, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember?) meaning, is there any that will receive admonition by remembering the humiliation and torment that Allah decreed for them? وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ ۚ (And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind.)(34:54) Allah's statement, وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in Az-Zubur.) meaning, everything they did is recorded in the Books of Record entrusted to the angels, peace be upon them, وَكُلُّ صَغِيرٍ وَكَبِيرٍ (And everything, small and large,) meaning, of their actions, مُسْتَطَرٌ (is written down.) everything that they do is recorded and written in their Record of deeds, which leave nothing, whether large or small, but it is recorded and counted. Imam Ahmad recorded that 'A'ishah said that the Messenger of Allah ﷺ said, يَا عَائِشَةُ إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of small sins, because there is someone assigned by Allah who records them.) An-Nasa'i and Ibn Majah also collected this Hadith. The Good End for Those with Taqwa Allah said, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ (Verily, those who have Taqwa, will be in the midst of Gardens and Rivers.), unlike the end that the miserable are facing, loss, confusion and being dragged in the Fire on their faces, as well as being disgraced, punished and threatened. Allah said, فِي مَقْعَدِ صِدْقٍ (In a seat of truth,) in the Dwelling of Allah's honor, encompassed by His pleasure, favors, bounties, generosity and compassion, عِنْدَ مَلِيكٍ مُقْتَدِرٍ (near the Muqtadir King.) meaning with the Magnificent King Who created everything and measured its destiny; He is able to grant them whatever they wish and ask for. Imam Ahmad recorded that 'Abdullah bin 'Amr said that the Prophet ﷺ said, الْمُقْسِطُونَ عِنْدَ اللهِ عَلَىٰ مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمٰنِ وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا (Verily, the just will be with Allah on podiums of light, to the right of Ar-Rahman, and both of His Hands are right. They are those who are just and fair in their judgement and with their families and those whom they are responsible for.) Muslim and An-Nasa'i also recorded this Hadith. This is the end of the Tafsir of Surah Iqtarabat (Al-Qamar). All praise and thanks are due to Allah, and success and immunity from error come from Him.

Verily, the criminals are in error and will burn (47)The Day they will be dragged on their faces into the Fire (it will be said to them): "Taste you the touch of Hell! (48)Verily, We have created all things with Qadar (49)And Our commandment is but one as the twinkling of an eye (50)And indeed, We have destroyed your likes; then is there any that will remember (51)And everything they have done is noted in Az-Zubur (52)And everything, small and large, is written down (53)Verily, those who have Taqwa, will be in the midst of Gardens and Rivers (54)In a seat of truth, near the Muqtadir King (55) The Destination of the Criminals Allah the Exalted states that the criminals are misguided away from the truth and engulfed in confusion, because of the doubts and uncertainty they are in. This description befits every disbeliever and innovator of all types and forms of sects. Allah the Exalted said, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ (The Day they will be dragged on their faces into the Fire), meaning, just as they were consumed in doubt, suspicion and hesitation, they ended up in the Fire. And just as they were misguided, they will end up being dragged on their faces, unaware of where they will be taken. They will be admonished and criticized, ذُوقُوا مَسَّ سَقَرَ ("Taste you the touch of Hell!") Everything was created with Qadar Allah's statement, إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, We have created all things with Qadar.) is similar to several other Ayat, وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا (He has created everything, and has measured it exactly according to its due measurements (Faqaddarahu Taqdir).)(25:2) and, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ (Glorify the Name of your Lord, the Most High. Who has created (everything), and then proportioned it. And Who has measured (Qaddara) and then guided.)(87:1-3), i.e., He measured out the total sum (Qadar) of everything and then guided the creation to it. The Imams of the Sunnah relied on this honorable Ayah as evidence that Allah created the creation with destined limits before they were created. He knew everything that will occur before it occurred and recorded everything that will occur, before they occurred. They used this Ayah and similar Ayat and Hadiths to refute the Qadariyyah sect, who started their sect during the latter time of the Companions. I mentioned this subject in detail in my explanation on the chapter on faith of Sahih Al-Bukhari. I will mention here some Hadiths pertaining to this honorable Ayah. Imam Ahmad recorded that Abu Hurayrah said, "The idolators of the Quraysh came to the Messenger of Allah ﷺ arguing with him and discounting the Qadar. This Ayah was revealed, يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Muslim, At-Tirmidhi and Ibn Majah collected this Hadith. Al-Bazzar recorded that 'Amr bin Shu'ayb said that his father narrated that his grandfather said, "These Ayat were revealed about those who deny Al-Qadar, إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ - يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (Verily, the criminals are in error and will burn. The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Ibn Abi Hatim also recorded that Zurarah said that his father said that the Prophet ﷺ recited this Ayah, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) and then said, نَزَلَتْ فِي أُنَاسٍ مِنْ أُمَّتِي يَكُونُونَ فِي آخِرِ الزَّمَانِ يُكَذِّبُونَ بِقَدَرِ اللهِ (These Ayat were revealed about some members of my Ummah. They will come before the end of time and deny Al-Qadar.) Ata' bin Abi Rabah said, "I went to Ibn 'Abbas and found him drawing water from the well of Zamzam. The bottom of his clothes were wet with the water of Zamzam and I said to him, 'They talked about Al-Qadar (some denied it).' He asked, 'Have they done this?' I said, 'Yes.' He said, 'By Allah! This Ayah was revealed only about them, ذُوقُوا مَسَّ سَقَرَ - إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) They are the worst members of this Ummah. Do not visit those who fall ill among them or pray the Funeral prayer for those among them who die. If I saw one of them, I would pluck out his eyes with these two fingers of mine.'" Imam Ahmad recorded that Nafi' said, " 'Abdullah bin 'Umar had a friend in the area of Ash-Sham who used to write to him. 'Abdullah bin 'Umar wrote to him, 'I was told that you started talking about Al-Qadar. Therefore, do not dare write to me any more. I heard the Messenger of Allah ﷺ say, سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَرِ (There will be some members of my Ummah who will deny Al-Qadar.)" Abu Dawud collected this Hadith from Ahmad bin Hanbal. Imam Ahmad recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ said, كُلُّ شَيْءٍ بِقَدَرٍ حَتّٰى الْعَجْزُ وَالْكَيْسُ (Every thing is predetermined, even laziness and intelligence.) Muslim collected this Hadith using a chain of narration through Imam Malik. There is also an authentic Hadith in which the Messenger of Allah said, اسْتَعِنْ بِاللهِ وَلَا تَعْجَزْ، فَإِنْ أَصَابَكَ أَمْرٌ فَقُلْ: قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ، وَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَذَا لَكَانَ كَذَا، فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ (Seek the help of Allah and do not succumb to feebleness. And when an affliction strikes you, say, "Allah has decreed this, and He does as He wills." Do not say, "Had I done this or that, this or that would have happened, because "if" opens the door wide for the work of Ash-Shaytan.)" In a Hadith from 'Abbas, the Messenger of Allah said ﷺ to him, وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ لَكَ لَمْ يَنْفَعُوكَ، وَلَوِ اجْتَمَعُوا عَلَىٰ أَنْ يَضُرُّوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ عَلَيْكَ لَمْ يَضُرُّوكَ، جَفَّتِ الْأَقْلَامُ وَطُوِيَتِ الصُّحُفُ (Know that if the Ummah were to all gather their strength to cause you some benefit that Allah has not decreed for you, they will never be able to bring you that benefit. And if they gather their strength to bring a harm to you that Allah has not written on you, they will never be able to harm you. The pens have gone dry and the Books of Record have been closed.) Imam Ahmad recorded that Ubadah bin Al-Walid bin Ubadah said that his father said to him, "I went to 'Ubadah when he was ill, and I thought that he was going to die. So I said, 'O my father, advise us and make the best effort in this regard.' He said, 'Help me sit up,' and when he was helped up, he said, 'O my son! Know that you will not taste the delight of Faith or earn true knowledge in Allah until you believe in Al-Qadar, the good and the not so good parts of it.' I asked, 'O my father! How can I know (or believe in) Al-Qadar, the good and the not so good parts of it?' He said, 'When you know that what has missed you, would never have come to you and what has befallen you would never have missed you. O my son! I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ، ثُمَّ قَالَ لَهُ: اكْتُبْ، فَجَرَىٰ فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَىٰ يَوْمِ الْقِيَامَةِ (The first thing Allah created was the Pen, right after that commanded it, 'Record!' and the Pen recorded everything that will occur until the Day of Resurrection.) O my son! If you die not having this belief, you will enter the Hellfire.'" At-Tirmidhi also recorded it and said: "Hasan Sahih Gharib." It is confirmed in Sahih Muslim from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ كَتَبَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّمٰوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ (Verily, Allah recorded the measurements for the creatures fifty thousand years before He created the heavens and earth.) Ibn Wahb added, وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (And His Throne was over the water.)(11:7) At-Tirmidhi also recorded it, and he said: "Hasan, Sahih Gharib." A Warning to beware of Allah's Threats Allah said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.) This is information about the execution of His will in His creation, just as He informed us the execution of His decree in them, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ (And Our commandment is but one) meaning, 'We only command a thing once, without needing to repeat the command; and whatever We command comes to existence faster than the blinking of an eye without any delay, not even for an instant.' Allah said, وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ (And indeed, We have destroyed your likes), i.e. the earlier nations who denied their Messengers, فَهَلْ مِنْ مُدَّكِرٍ (then is there any that will remember?) meaning, is there any that will receive admonition by remembering the humiliation and torment that Allah decreed for them? وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ ۚ (And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind.)(34:54) Allah's statement, وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (And everything they have done is noted in Az-Zubur.) meaning, everything they did is recorded in the Books of Record entrusted to the angels, peace be upon them, وَكُلُّ صَغِيرٍ وَكَبِيرٍ (And everything, small and large,) meaning, of their actions, مُسْتَطَرٌ (is written down.) everything that they do is recorded and written in their Record of deeds, which leave nothing, whether large or small, but it is recorded and counted. Imam Ahmad recorded that 'A'ishah said that the Messenger of Allah ﷺ said, يَا عَائِشَةُ إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا (O 'A'ishah! Beware of small sins, because there is someone assigned by Allah who records them.) An-Nasa'i and Ibn Majah also collected this Hadith. The Good End for Those with Taqwa Allah said, إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ (Verily, those who have Taqwa, will be in the midst of Gardens and Rivers.), unlike the end that the miserable are facing, loss, confusion and being dragged in the Fire on their faces, as well as being disgraced, punished and threatened. Allah said, فِي مَقْعَدِ صِدْقٍ (In a seat of truth,) in the Dwelling of Allah's honor, encompassed by His pleasure, favors, bounties, generosity and compassion, عِنْدَ مَلِيكٍ مُقْتَدِرٍ (near the Muqtadir King.) meaning with the Magnificent King Who created everything and measured its destiny; He is able to grant them whatever they wish and ask for. Imam Ahmad recorded that 'Abdullah bin 'Amr said that the Prophet ﷺ said, الْمُقْسِطُونَ عِنْدَ اللهِ عَلَىٰ مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمٰنِ وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا (Verily, the just will be with Allah on podiums of light, to the right of Ar-Rahman, and both of His Hands are right. They are those who are just and fair in their judgement and with their families and those whom they are responsible for.) Muslim and An-Nasa'i also recorded this Hadith. This is the end of the Tafsir of Surah Iqtarabat (Al-Qamar). All praise and thanks are due to Allah, and success and immunity from error come from Him.

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

The Introduction to Surat Ar-Rahman Imam Ahmad recorded that Zirr said that a man said [to Ibn Mas'ud]: "How is this recited: "Ma'in Ghayri Yasin or Asin?" He asked him, "Are you that proficient in reciting the whole Qur'an?" He replied, "I recite the Mufassal section in one Rak'ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry? I know that the Prophet ﷺ used to recite two Surahs from the beginning of the Mufassal section (in one Rak'ah)." And Ibn Mas'ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu 'Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet ﷺ said, لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَىٰ قَوْلِهِ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ (I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny?) They said, "None of Your favors do we deny, our Lord! All praise is due to you." At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja'far Ibn Jarir recorded that 'Abdullah bin 'Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said, مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟ (Why do I hear the Jinn giving a better response to their Lord than you?) They said, "Why is that, O Allah's Messenger?" He said, مَا أَتَيْتُ عَلَىٰ قَوْلِ اللهِ تَعَالَىٰ: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّبُ (Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny?) The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ - الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ - وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ - أَلَّا تَطْغَوْا فِي الْمِيزَانِ - وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ - وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ - فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ - وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (1. Ar-Rahman!)(2. He has taught the Qur'an.)(3. He created man.)(4. He taught him Al-Bayan.)(5. The sun and the moon (run) on fixed courses.)(6. And the Najm and the trees prostrating.)(7. And the heaven He has raised high, and He has set up the balance.)(8. In order that you may not transgress the balance.)(9. And observe the weight with equity and do not make the balance deficient.)(10. And the earth He has put down (laid) for Al-An'am.)(11. Therein are fruits, date palms producing Akmam.)(12. And also corn, with (its) 'Asf, and Rayhan.)(13. Then which of the blessings of your Lord will you both deny?) Ar-Rahman revealed and taught the Qur'an Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy, الرَّحْمَٰنُ - عَلَّمَ الْقُرْآنَ - خَلَقَ الْإِنْسَانَ - عَلَّمَهُ الْبَيَانَ (Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips. Among Allah's Signs: the Sun, the Moon, the Sky and the Earth Allah said, الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed, لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40), فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.)(6:96), Allah said, وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, 'And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks." Ali bin Abi Talhah reported that Ibn 'Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa'id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said, أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ (See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement, وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ (Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here, أَلَّا تَطْغَوْا فِي الْمِيزَانِ (In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement, وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness, وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ (And weigh with the true and straight balance.)(26:182) Allah said, وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn 'Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures. فِيهَا فَاكِهَةٌ (Therein are fruits,) of various colors, taste and scent, وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn 'Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said, وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (And also corn, with (its) 'Asf, and Rayhan.) 'Ali bin Abi Talhah said that Ibn 'Abbas said that in, وَالْحَبُّ ذُو الْعَصْفِ (And also corn, with (its) 'Asf), Asf means straw." Al-'Awfi reported from Ibn 'Abbas, "'Asf is green leaves cut from the stem, so it is called 'Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that 'Asf means straw. Ibn 'Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. 'Ali bin Abi Talhah reported that Ibn 'Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems. Mankind is surrounded by Allah's favors Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) meaning, "O mankind and Jinn, which of the favors that Allah has given to you do you deny?" Mujahid and others said this, and it is apparent when one reads what comes after it. Meaning the favors that are obvious to you while you are surrounded by them, you cannot deny or reject them. So we say, just as the believers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due to You." Ibn 'Abbas used to say, "Nay, our Lord!" meaning, "None of Your favors do we deny."

He created man from sounding clay like the clay of pottery (14)And the Jinn He created from a smokeless flame of fire (15)Then which of the blessings of your Lord will you both deny (16)The Lord of the two easts and the Lord of the two wests (17)Then which of the blessings of your Lord will you both deny (18)He has Maraja the two seas meeting together (19)Between them is a barrier which none of them can transgress (20)Then which of the blessings of your Lord will you both deny (21)Out of them both come out pearls and Al-Marjan (22)Then which of the blessings of your Lord will you both deny (23)And His are Al-Jawar Al-Munsha'at, in the seas like A'lam (24)Then which of the blessings of your Lord will you both deny (25) The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn 'Abbas. It was also said by 'Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-'Awfi reported from Ibn 'Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that 'A'ishah said that Allah's Messenger ﷺ said, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ (The angels were created from light, the Jinns from a smokeless flame of fire, and 'Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn 'Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (Out of them both come out pearls and Al-Marjan.) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from 'Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn 'Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, وَلَهُ الْجَوَارِ الْمُنْشَآتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِي الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالْأَعْلَامِ (like A'lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

He created man from sounding clay like the clay of pottery (14)And the Jinn He created from a smokeless flame of fire (15)Then which of the blessings of your Lord will you both deny (16)The Lord of the two easts and the Lord of the two wests (17)Then which of the blessings of your Lord will you both deny (18)He has Maraja the two seas meeting together (19)Between them is a barrier which none of them can transgress (20)Then which of the blessings of your Lord will you both deny (21)Out of them both come out pearls and Al-Marjan (22)Then which of the blessings of your Lord will you both deny (23)And His are Al-Jawar Al-Munsha'at, in the seas like A'lam (24)Then which of the blessings of your Lord will you both deny (25) The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn 'Abbas. It was also said by 'Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-'Awfi reported from Ibn 'Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that 'A'ishah said that Allah's Messenger ﷺ said, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ (The angels were created from light, the Jinns from a smokeless flame of fire, and 'Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn 'Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (Out of them both come out pearls and Al-Marjan.) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from 'Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn 'Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, وَلَهُ الْجَوَارِ الْمُنْشَآتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِي الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالْأَعْلَامِ (like A'lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

He created man from sounding clay like the clay of pottery (14)And the Jinn He created from a smokeless flame of fire (15)Then which of the blessings of your Lord will you both deny (16)The Lord of the two easts and the Lord of the two wests (17)Then which of the blessings of your Lord will you both deny (18)He has Maraja the two seas meeting together (19)Between them is a barrier which none of them can transgress (20)Then which of the blessings of your Lord will you both deny (21)Out of them both come out pearls and Al-Marjan (22)Then which of the blessings of your Lord will you both deny (23)And His are Al-Jawar Al-Munsha'at, in the seas like A'lam (24)Then which of the blessings of your Lord will you both deny (25) The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn 'Abbas. It was also said by 'Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-'Awfi reported from Ibn 'Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that 'A'ishah said that Allah's Messenger ﷺ said, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ (The angels were created from light, the Jinns from a smokeless flame of fire, and 'Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn 'Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (Out of them both come out pearls and Al-Marjan.) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from 'Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn 'Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, وَلَهُ الْجَوَارِ الْمُنْشَآتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِي الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالْأَعْلَامِ (like A'lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

He created man from sounding clay like the clay of pottery (14)And the Jinn He created from a smokeless flame of fire (15)Then which of the blessings of your Lord will you both deny (16)The Lord of the two easts and the Lord of the two wests (17)Then which of the blessings of your Lord will you both deny (18)He has Maraja the two seas meeting together (19)Between them is a barrier which none of them can transgress (20)Then which of the blessings of your Lord will you both deny (21)Out of them both come out pearls and Al-Marjan (22)Then which of the blessings of your Lord will you both deny (23)And His are Al-Jawar Al-Munsha'at, in the seas like A'lam (24)Then which of the blessings of your Lord will you both deny (25) The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn 'Abbas. It was also said by 'Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-'Awfi reported from Ibn 'Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that 'A'ishah said that Allah's Messenger ﷺ said, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ (The angels were created from light, the Jinns from a smokeless flame of fire, and 'Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn 'Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (Out of them both come out pearls and Al-Marjan.) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from 'Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn 'Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, وَلَهُ الْجَوَارِ الْمُنْشَآتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِي الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالْأَعْلَامِ (like A'lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

He created man from sounding clay like the clay of pottery (14)And the Jinn He created from a smokeless flame of fire (15)Then which of the blessings of your Lord will you both deny (16)The Lord of the two easts and the Lord of the two wests (17)Then which of the blessings of your Lord will you both deny (18)He has Maraja the two seas meeting together (19)Between them is a barrier which none of them can transgress (20)Then which of the blessings of your Lord will you both deny (21)Out of them both come out pearls and Al-Marjan (22)Then which of the blessings of your Lord will you both deny (23)And His are Al-Jawar Al-Munsha'at, in the seas like A'lam (24)Then which of the blessings of your Lord will you both deny (25) The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn 'Abbas. It was also said by 'Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-'Awfi reported from Ibn 'Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that 'A'ishah said that Allah's Messenger ﷺ said, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ (The angels were created from light, the Jinns from a smokeless flame of fire, and 'Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn 'Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (Out of them both come out pearls and Al-Marjan.) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from 'Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn 'Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, وَلَهُ الْجَوَارِ الْمُنْشَآتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِي الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالْأَعْلَامِ (like A'lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

He created man from sounding clay like the clay of pottery (14)And the Jinn He created from a smokeless flame of fire (15)Then which of the blessings of your Lord will you both deny (16)The Lord of the two easts and the Lord of the two wests (17)Then which of the blessings of your Lord will you both deny (18)He has Maraja the two seas meeting together (19)Between them is a barrier which none of them can transgress (20)Then which of the blessings of your Lord will you both deny (21)Out of them both come out pearls and Al-Marjan (22)Then which of the blessings of your Lord will you both deny (23)And His are Al-Jawar Al-Munsha'at, in the seas like A'lam (24)Then which of the blessings of your Lord will you both deny (25) The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn 'Abbas. It was also said by 'Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-'Awfi reported from Ibn 'Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that 'A'ishah said that Allah's Messenger ﷺ said, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ (The angels were created from light, the Jinns from a smokeless flame of fire, and 'Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn 'Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (Out of them both come out pearls and Al-Marjan.) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from 'Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn 'Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, وَلَهُ الْجَوَارِ الْمُنْشَآتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِي الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالْأَعْلَامِ (like A'lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

He created man from sounding clay like the clay of pottery (14)And the Jinn He created from a smokeless flame of fire (15)Then which of the blessings of your Lord will you both deny (16)The Lord of the two easts and the Lord of the two wests (17)Then which of the blessings of your Lord will you both deny (18)He has Maraja the two seas meeting together (19)Between them is a barrier which none of them can transgress (20)Then which of the blessings of your Lord will you both deny (21)Out of them both come out pearls and Al-Marjan (22)Then which of the blessings of your Lord will you both deny (23)And His are Al-Jawar Al-Munsha'at, in the seas like A'lam (24)Then which of the blessings of your Lord will you both deny (25) The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn 'Abbas. It was also said by 'Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-'Awfi reported from Ibn 'Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that 'A'ishah said that Allah's Messenger ﷺ said, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ (The angels were created from light, the Jinns from a smokeless flame of fire, and 'Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn 'Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (Out of them both come out pearls and Al-Marjan.) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from 'Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn 'Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, وَلَهُ الْجَوَارِ الْمُنْشَآتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِي الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالْأَعْلَامِ (like A'lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

He created man from sounding clay like the clay of pottery (14)And the Jinn He created from a smokeless flame of fire (15)Then which of the blessings of your Lord will you both deny (16)The Lord of the two easts and the Lord of the two wests (17)Then which of the blessings of your Lord will you both deny (18)He has Maraja the two seas meeting together (19)Between them is a barrier which none of them can transgress (20)Then which of the blessings of your Lord will you both deny (21)Out of them both come out pearls and Al-Marjan (22)Then which of the blessings of your Lord will you both deny (23)And His are Al-Jawar Al-Munsha'at, in the seas like A'lam (24)Then which of the blessings of your Lord will you both deny (25) The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn 'Abbas. It was also said by 'Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-'Awfi reported from Ibn 'Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that 'A'ishah said that Allah's Messenger ﷺ said, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ (The angels were created from light, the Jinns from a smokeless flame of fire, and 'Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn 'Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (Out of them both come out pearls and Al-Marjan.) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from 'Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn 'Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, وَلَهُ الْجَوَارِ الْمُنْشَآتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِي الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالْأَعْلَامِ (like A'lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

He created man from sounding clay like the clay of pottery (14)And the Jinn He created from a smokeless flame of fire (15)Then which of the blessings of your Lord will you both deny (16)The Lord of the two easts and the Lord of the two wests (17)Then which of the blessings of your Lord will you both deny (18)He has Maraja the two seas meeting together (19)Between them is a barrier which none of them can transgress (20)Then which of the blessings of your Lord will you both deny (21)Out of them both come out pearls and Al-Marjan (22)Then which of the blessings of your Lord will you both deny (23)And His are Al-Jawar Al-Munsha'at, in the seas like A'lam (24)Then which of the blessings of your Lord will you both deny (25) The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn 'Abbas. It was also said by 'Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-'Awfi reported from Ibn 'Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that 'A'ishah said that Allah's Messenger ﷺ said, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ (The angels were created from light, the Jinns from a smokeless flame of fire, and 'Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn 'Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (Out of them both come out pearls and Al-Marjan.) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from 'Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn 'Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, وَلَهُ الْجَوَارِ الْمُنْشَآتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِي الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالْأَعْلَامِ (like A'lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

He created man from sounding clay like the clay of pottery (14)And the Jinn He created from a smokeless flame of fire (15)Then which of the blessings of your Lord will you both deny (16)The Lord of the two easts and the Lord of the two wests (17)Then which of the blessings of your Lord will you both deny (18)He has Maraja the two seas meeting together (19)Between them is a barrier which none of them can transgress (20)Then which of the blessings of your Lord will you both deny (21)Out of them both come out pearls and Al-Marjan (22)Then which of the blessings of your Lord will you both deny (23)And His are Al-Jawar Al-Munsha'at, in the seas like A'lam (24)Then which of the blessings of your Lord will you both deny (25) The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn 'Abbas. It was also said by 'Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-'Awfi reported from Ibn 'Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that 'A'ishah said that Allah's Messenger ﷺ said, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ (The angels were created from light, the Jinns from a smokeless flame of fire, and 'Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn 'Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (Out of them both come out pearls and Al-Marjan.) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from 'Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn 'Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, وَلَهُ الْجَوَارِ الْمُنْشَآتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِي الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالْأَعْلَامِ (like A'lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

He created man from sounding clay like the clay of pottery (14)And the Jinn He created from a smokeless flame of fire (15)Then which of the blessings of your Lord will you both deny (16)The Lord of the two easts and the Lord of the two wests (17)Then which of the blessings of your Lord will you both deny (18)He has Maraja the two seas meeting together (19)Between them is a barrier which none of them can transgress (20)Then which of the blessings of your Lord will you both deny (21)Out of them both come out pearls and Al-Marjan (22)Then which of the blessings of your Lord will you both deny (23)And His are Al-Jawar Al-Munsha'at, in the seas like A'lam (24)Then which of the blessings of your Lord will you both deny (25) The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn 'Abbas. It was also said by 'Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-'Awfi reported from Ibn 'Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that 'A'ishah said that Allah's Messenger ﷺ said, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ (The angels were created from light, the Jinns from a smokeless flame of fire, and 'Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn 'Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (Out of them both come out pearls and Al-Marjan.) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from 'Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn 'Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, وَلَهُ الْجَوَارِ الْمُنْشَآتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِي الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالْأَعْلَامِ (like A'lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

He created man from sounding clay like the clay of pottery (14)And the Jinn He created from a smokeless flame of fire (15)Then which of the blessings of your Lord will you both deny (16)The Lord of the two easts and the Lord of the two wests (17)Then which of the blessings of your Lord will you both deny (18)He has Maraja the two seas meeting together (19)Between them is a barrier which none of them can transgress (20)Then which of the blessings of your Lord will you both deny (21)Out of them both come out pearls and Al-Marjan (22)Then which of the blessings of your Lord will you both deny (23)And His are Al-Jawar Al-Munsha'at, in the seas like A'lam (24)Then which of the blessings of your Lord will you both deny (25) The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn 'Abbas. It was also said by 'Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-'Awfi reported from Ibn 'Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that 'A'ishah said that Allah's Messenger ﷺ said, خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ (The angels were created from light, the Jinns from a smokeless flame of fire, and 'Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn 'Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (Out of them both come out pearls and Al-Marjan.) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from 'Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn 'Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, وَلَهُ الْجَوَارِ الْمُنْشَآتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِي الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالْأَعْلَامِ (like A'lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Whatsoever is on it (the earth) will perish (26)And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever (27)Then which of the blessings of your Lord will you both deny (28)Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair (29)Then which of the blessings of your Lord will you both deny (30) Allah is the Ever Living, Free of all Need Allah states that all the residents of earth will perish and die. The residents of the heavens will die, except whomever Allah wills. Only Allah's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living Who never dies. Qatadah said, "First, Allah mentioned His creatures and then He said that all of this will perish." And in the reported supplication: 'O You the Ever Living Who sustains all that exists! O You Who created the heavens and the earth without precedence. O You, Who Owns the glory and the honor, none has the right to be worshipped except You. We seek refuge with Your mercy. Grant Us success in all of our matters. Please, do not abandon us to rely on ourselves even for an instant nor on any of Your creation." Ash-Sha'bi said, "When you have recited, كُلُّ مَنْ عَلَيْهَا فَانٍ (Whatsoever is on it (the earth) will perish.) do not stop, continue reading, وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ (And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever.)" This Ayah is similar to Allah's statement, كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ (Everything will perish save His Face.)(28:88) In this Ayah, Allah describes His Noble Face as being Dhul-Jalal wal-Ikram, indicating that He is Worthy of being revered, and thus, never defied; and obeyed, and thus, never disobeyed, وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ (And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face.)(18:28), And as He said about those giving charity: إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.)(76:9) Ibn 'Abbas commented on the meaning of Dhul-Jalal wal-Ikram, by saying, "Owner of greatness and pride." After Allah stated that all of the inhabitants of the earth will die and end up in the Hereafter when He, Dhul-Jalal wal-Ikram, will judge them by His fair judgement, He said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair.) In this Ayah, Allah affirms that He is Rich, Free of all wants for anyone else and that all creatures stand in need of Him, in all conditions and situations. They all seek His help willingly or unwillingly. Everyday, He is engaged in some affair. Al-A'mash reported from Mujahid, from 'Ubayd bin 'Umayr, كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (Every day He is (engaged) in some affair.) He said, "Of His affairs is that He answers the supplicant, or gives to the one requesting, or removing adversity, or cures the one seeking to be cured."

Whatsoever is on it (the earth) will perish (26)And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever (27)Then which of the blessings of your Lord will you both deny (28)Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair (29)Then which of the blessings of your Lord will you both deny (30) Allah is the Ever Living, Free of all Need Allah states that all the residents of earth will perish and die. The residents of the heavens will die, except whomever Allah wills. Only Allah's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living Who never dies. Qatadah said, "First, Allah mentioned His creatures and then He said that all of this will perish." And in the reported supplication: 'O You the Ever Living Who sustains all that exists! O You Who created the heavens and the earth without precedence. O You, Who Owns the glory and the honor, none has the right to be worshipped except You. We seek refuge with Your mercy. Grant Us success in all of our matters. Please, do not abandon us to rely on ourselves even for an instant nor on any of Your creation." Ash-Sha'bi said, "When you have recited, كُلُّ مَنْ عَلَيْهَا فَانٍ (Whatsoever is on it (the earth) will perish.) do not stop, continue reading, وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ (And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever.)" This Ayah is similar to Allah's statement, كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ (Everything will perish save His Face.)(28:88) In this Ayah, Allah describes His Noble Face as being Dhul-Jalal wal-Ikram, indicating that He is Worthy of being revered, and thus, never defied; and obeyed, and thus, never disobeyed, وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ (And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face.)(18:28), And as He said about those giving charity: إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.)(76:9) Ibn 'Abbas commented on the meaning of Dhul-Jalal wal-Ikram, by saying, "Owner of greatness and pride." After Allah stated that all of the inhabitants of the earth will die and end up in the Hereafter when He, Dhul-Jalal wal-Ikram, will judge them by His fair judgement, He said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair.) In this Ayah, Allah affirms that He is Rich, Free of all wants for anyone else and that all creatures stand in need of Him, in all conditions and situations. They all seek His help willingly or unwillingly. Everyday, He is engaged in some affair. Al-A'mash reported from Mujahid, from 'Ubayd bin 'Umayr, كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (Every day He is (engaged) in some affair.) He said, "Of His affairs is that He answers the supplicant, or gives to the one requesting, or removing adversity, or cures the one seeking to be cured."

Whatsoever is on it (the earth) will perish (26)And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever (27)Then which of the blessings of your Lord will you both deny (28)Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair (29)Then which of the blessings of your Lord will you both deny (30) Allah is the Ever Living, Free of all Need Allah states that all the residents of earth will perish and die. The residents of the heavens will die, except whomever Allah wills. Only Allah's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living Who never dies. Qatadah said, "First, Allah mentioned His creatures and then He said that all of this will perish." And in the reported supplication: 'O You the Ever Living Who sustains all that exists! O You Who created the heavens and the earth without precedence. O You, Who Owns the glory and the honor, none has the right to be worshipped except You. We seek refuge with Your mercy. Grant Us success in all of our matters. Please, do not abandon us to rely on ourselves even for an instant nor on any of Your creation." Ash-Sha'bi said, "When you have recited, كُلُّ مَنْ عَلَيْهَا فَانٍ (Whatsoever is on it (the earth) will perish.) do not stop, continue reading, وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ (And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever.)" This Ayah is similar to Allah's statement, كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ (Everything will perish save His Face.)(28:88) In this Ayah, Allah describes His Noble Face as being Dhul-Jalal wal-Ikram, indicating that He is Worthy of being revered, and thus, never defied; and obeyed, and thus, never disobeyed, وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ (And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face.)(18:28), And as He said about those giving charity: إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.)(76:9) Ibn 'Abbas commented on the meaning of Dhul-Jalal wal-Ikram, by saying, "Owner of greatness and pride." After Allah stated that all of the inhabitants of the earth will die and end up in the Hereafter when He, Dhul-Jalal wal-Ikram, will judge them by His fair judgement, He said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair.) In this Ayah, Allah affirms that He is Rich, Free of all wants for anyone else and that all creatures stand in need of Him, in all conditions and situations. They all seek His help willingly or unwillingly. Everyday, He is engaged in some affair. Al-A'mash reported from Mujahid, from 'Ubayd bin 'Umayr, كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (Every day He is (engaged) in some affair.) He said, "Of His affairs is that He answers the supplicant, or gives to the one requesting, or removing adversity, or cures the one seeking to be cured."

Whatsoever is on it (the earth) will perish (26)And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever (27)Then which of the blessings of your Lord will you both deny (28)Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair (29)Then which of the blessings of your Lord will you both deny (30) Allah is the Ever Living, Free of all Need Allah states that all the residents of earth will perish and die. The residents of the heavens will die, except whomever Allah wills. Only Allah's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living Who never dies. Qatadah said, "First, Allah mentioned His creatures and then He said that all of this will perish." And in the reported supplication: 'O You the Ever Living Who sustains all that exists! O You Who created the heavens and the earth without precedence. O You, Who Owns the glory and the honor, none has the right to be worshipped except You. We seek refuge with Your mercy. Grant Us success in all of our matters. Please, do not abandon us to rely on ourselves even for an instant nor on any of Your creation." Ash-Sha'bi said, "When you have recited, كُلُّ مَنْ عَلَيْهَا فَانٍ (Whatsoever is on it (the earth) will perish.) do not stop, continue reading, وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ (And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever.)" This Ayah is similar to Allah's statement, كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ (Everything will perish save His Face.)(28:88) In this Ayah, Allah describes His Noble Face as being Dhul-Jalal wal-Ikram, indicating that He is Worthy of being revered, and thus, never defied; and obeyed, and thus, never disobeyed, وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ (And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face.)(18:28), And as He said about those giving charity: إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.)(76:9) Ibn 'Abbas commented on the meaning of Dhul-Jalal wal-Ikram, by saying, "Owner of greatness and pride." After Allah stated that all of the inhabitants of the earth will die and end up in the Hereafter when He, Dhul-Jalal wal-Ikram, will judge them by His fair judgement, He said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair.) In this Ayah, Allah affirms that He is Rich, Free of all wants for anyone else and that all creatures stand in need of Him, in all conditions and situations. They all seek His help willingly or unwillingly. Everyday, He is engaged in some affair. Al-A'mash reported from Mujahid, from 'Ubayd bin 'Umayr, كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (Every day He is (engaged) in some affair.) He said, "Of His affairs is that He answers the supplicant, or gives to the one requesting, or removing adversity, or cures the one seeking to be cured."

Whatsoever is on it (the earth) will perish (26)And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever (27)Then which of the blessings of your Lord will you both deny (28)Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair (29)Then which of the blessings of your Lord will you both deny (30) Allah is the Ever Living, Free of all Need Allah states that all the residents of earth will perish and die. The residents of the heavens will die, except whomever Allah wills. Only Allah's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living Who never dies. Qatadah said, "First, Allah mentioned His creatures and then He said that all of this will perish." And in the reported supplication: 'O You the Ever Living Who sustains all that exists! O You Who created the heavens and the earth without precedence. O You, Who Owns the glory and the honor, none has the right to be worshipped except You. We seek refuge with Your mercy. Grant Us success in all of our matters. Please, do not abandon us to rely on ourselves even for an instant nor on any of Your creation." Ash-Sha'bi said, "When you have recited, كُلُّ مَنْ عَلَيْهَا فَانٍ (Whatsoever is on it (the earth) will perish.) do not stop, continue reading, وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ (And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever.)" This Ayah is similar to Allah's statement, كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ (Everything will perish save His Face.)(28:88) In this Ayah, Allah describes His Noble Face as being Dhul-Jalal wal-Ikram, indicating that He is Worthy of being revered, and thus, never defied; and obeyed, and thus, never disobeyed, وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ (And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face.)(18:28), And as He said about those giving charity: إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.)(76:9) Ibn 'Abbas commented on the meaning of Dhul-Jalal wal-Ikram, by saying, "Owner of greatness and pride." After Allah stated that all of the inhabitants of the earth will die and end up in the Hereafter when He, Dhul-Jalal wal-Ikram, will judge them by His fair judgement, He said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Allah said, يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair.) In this Ayah, Allah affirms that He is Rich, Free of all wants for anyone else and that all creatures stand in need of Him, in all conditions and situations. They all seek His help willingly or unwillingly. Everyday, He is engaged in some affair. Al-A'mash reported from Mujahid, from 'Ubayd bin 'Umayr, كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (Every day He is (engaged) in some affair.) He said, "Of His affairs is that He answers the supplicant, or gives to the one requesting, or removing adversity, or cures the one seeking to be cured."

We shall attend to you, O Thaqalan (31)Then which of the blessings of your Lord will you both deny (32)O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)(33)Then which of the blessings of your Lord will you both deny (34)There will be sent against you both, Shuwāz of fire and Nuhas, and you will not be able to defend yourselves (35)Then which of the blessings of your Lord will you both deny) ur Lord will you both deny (36) A Warning for Humans and Jinn Ibn Jurayj said that the Ayah, سَنَفْرُغُ لَكُمْ (We shall attend to you,) means, 'We shall judge you,' while Al-Bukhari said that it means, "We shall recompense you. Surely, nothing will busy Allah from attending to anything else." This type of speech pattern is common in the Arabic language. For example, one would say, "I will attend to you," even when one is not busy with anything else. Allah's saying; أَيُّهَ الثَّقَلَانِ (O you Thaqalan!) refers to the humans and the Jinns, as in the Hadith; يَسْمَعُهَا كُلُّ شَيْءٍ إِلَّا الثَّقَلَيْنِ (Everyone will be able to hear it, except the Thaqalayn.) In another narration that explains it, the Prophet ﷺ said, إِلَّا الْإِنْسَ وَالْجِنَّ (...except mankind and the Jinns.) Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?), then, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!) meaning, 'you will never be able to escape Allah's orders and decrees, because it encompasses you. You will never be able to avoid or avert His rule and judgement over you, you are surrounded by it wherever you may be.' This is also about the Gathering when the angels, comprising seven lines in every direction, will surround the creatures. None of the creatures will be able to escape on that Day, إِلَّا بِسُلْطَانٍ (except with authority) meaning, except with the commandment from Allah, يَقُولُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ - كَلَّا لَا وَزَرَ - إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (On that Day man will say: "Where (is the refuge) to flee?" No! There is no refuge! Unto your Lord will be the place of rest that Day.)(75:10-12), وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ ۖ مَا لَهُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ ۖ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا ۚ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ (And those who earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them. No defender will they have from Allah. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of Fire, they will abide therein forever.)(10:27) Allah's statement, يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ (There will be sent against you both, Shuwāz of fire and Nuhas, and you will not be able to defend yourselves.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that Shuwāz is the flame of fire. Abu Salih said, "It is the flame above the fire below the smoke." Ad-Dahhak said, شُوَاظٌ مِنْ نَارٍ (Shuwāz of fire) "A flood of fire." Allah said; وَنُحَاسٌ (and Nuhas) 'Ali bin Abi Talhah reported from Ibn 'Abbas; "The smoke of the fire." Similar was reported from Abu Salih, Sa'id bin Jubayr and Abu Sinan. Ibn Jarir said that the Arabs used to call the smoke of the fire, Nuhas and Nihas. But he said that the scholars of Qur'anic recitation said that in this Ayah, the word recited is Nuhas. Mujahid said, "Molten brass poured over their heads." Qatadah held the same view. Ad-Dahhak said,"Nuhas is liquid copper." The Ayah means, 'if you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing smoke of fire and molten brass on you.' Allah's statement, فَلَا تَنْتَصِرَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny?)

We shall attend to you, O Thaqalan (31)Then which of the blessings of your Lord will you both deny (32)O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)(33)Then which of the blessings of your Lord will you both deny (34)There will be sent against you both, Shuwāz of fire and Nuhas, and you will not be able to defend yourselves (35)Then which of the blessings of your Lord will you both deny) ur Lord will you both deny (36) A Warning for Humans and Jinn Ibn Jurayj said that the Ayah, سَنَفْرُغُ لَكُمْ (We shall attend to you,) means, 'We shall judge you,' while Al-Bukhari said that it means, "We shall recompense you. Surely, nothing will busy Allah from attending to anything else." This type of speech pattern is common in the Arabic language. For example, one would say, "I will attend to you," even when one is not busy with anything else. Allah's saying; أَيُّهَ الثَّقَلَانِ (O you Thaqalan!) refers to the humans and the Jinns, as in the Hadith; يَسْمَعُهَا كُلُّ شَيْءٍ إِلَّا الثَّقَلَيْنِ (Everyone will be able to hear it, except the Thaqalayn.) In another narration that explains it, the Prophet ﷺ said, إِلَّا الْإِنْسَ وَالْجِنَّ (...except mankind and the Jinns.) Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?), then, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!) meaning, 'you will never be able to escape Allah's orders and decrees, because it encompasses you. You will never be able to avoid or avert His rule and judgement over you, you are surrounded by it wherever you may be.' This is also about the Gathering when the angels, comprising seven lines in every direction, will surround the creatures. None of the creatures will be able to escape on that Day, إِلَّا بِسُلْطَانٍ (except with authority) meaning, except with the commandment from Allah, يَقُولُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ - كَلَّا لَا وَزَرَ - إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (On that Day man will say: "Where (is the refuge) to flee?" No! There is no refuge! Unto your Lord will be the place of rest that Day.)(75:10-12), وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ ۖ مَا لَهُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ ۖ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا ۚ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ (And those who earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them. No defender will they have from Allah. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of Fire, they will abide therein forever.)(10:27) Allah's statement, يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ (There will be sent against you both, Shuwāz of fire and Nuhas, and you will not be able to defend yourselves.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that Shuwāz is the flame of fire. Abu Salih said, "It is the flame above the fire below the smoke." Ad-Dahhak said, شُوَاظٌ مِنْ نَارٍ (Shuwāz of fire) "A flood of fire." Allah said; وَنُحَاسٌ (and Nuhas) 'Ali bin Abi Talhah reported from Ibn 'Abbas; "The smoke of the fire." Similar was reported from Abu Salih, Sa'id bin Jubayr and Abu Sinan. Ibn Jarir said that the Arabs used to call the smoke of the fire, Nuhas and Nihas. But he said that the scholars of Qur'anic recitation said that in this Ayah, the word recited is Nuhas. Mujahid said, "Molten brass poured over their heads." Qatadah held the same view. Ad-Dahhak said,"Nuhas is liquid copper." The Ayah means, 'if you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing smoke of fire and molten brass on you.' Allah's statement, فَلَا تَنْتَصِرَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny?)

We shall attend to you, O Thaqalan (31)Then which of the blessings of your Lord will you both deny (32)O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)(33)Then which of the blessings of your Lord will you both deny (34)There will be sent against you both, Shuwāz of fire and Nuhas, and you will not be able to defend yourselves (35)Then which of the blessings of your Lord will you both deny) ur Lord will you both deny (36) A Warning for Humans and Jinn Ibn Jurayj said that the Ayah, سَنَفْرُغُ لَكُمْ (We shall attend to you,) means, 'We shall judge you,' while Al-Bukhari said that it means, "We shall recompense you. Surely, nothing will busy Allah from attending to anything else." This type of speech pattern is common in the Arabic language. For example, one would say, "I will attend to you," even when one is not busy with anything else. Allah's saying; أَيُّهَ الثَّقَلَانِ (O you Thaqalan!) refers to the humans and the Jinns, as in the Hadith; يَسْمَعُهَا كُلُّ شَيْءٍ إِلَّا الثَّقَلَيْنِ (Everyone will be able to hear it, except the Thaqalayn.) In another narration that explains it, the Prophet ﷺ said, إِلَّا الْإِنْسَ وَالْجِنَّ (...except mankind and the Jinns.) Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?), then, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!) meaning, 'you will never be able to escape Allah's orders and decrees, because it encompasses you. You will never be able to avoid or avert His rule and judgement over you, you are surrounded by it wherever you may be.' This is also about the Gathering when the angels, comprising seven lines in every direction, will surround the creatures. None of the creatures will be able to escape on that Day, إِلَّا بِسُلْطَانٍ (except with authority) meaning, except with the commandment from Allah, يَقُولُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ - كَلَّا لَا وَزَرَ - إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (On that Day man will say: "Where (is the refuge) to flee?" No! There is no refuge! Unto your Lord will be the place of rest that Day.)(75:10-12), وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ ۖ مَا لَهُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ ۖ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا ۚ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ (And those who earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them. No defender will they have from Allah. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of Fire, they will abide therein forever.)(10:27) Allah's statement, يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ (There will be sent against you both, Shuwāz of fire and Nuhas, and you will not be able to defend yourselves.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that Shuwāz is the flame of fire. Abu Salih said, "It is the flame above the fire below the smoke." Ad-Dahhak said, شُوَاظٌ مِنْ نَارٍ (Shuwāz of fire) "A flood of fire." Allah said; وَنُحَاسٌ (and Nuhas) 'Ali bin Abi Talhah reported from Ibn 'Abbas; "The smoke of the fire." Similar was reported from Abu Salih, Sa'id bin Jubayr and Abu Sinan. Ibn Jarir said that the Arabs used to call the smoke of the fire, Nuhas and Nihas. But he said that the scholars of Qur'anic recitation said that in this Ayah, the word recited is Nuhas. Mujahid said, "Molten brass poured over their heads." Qatadah held the same view. Ad-Dahhak said,"Nuhas is liquid copper." The Ayah means, 'if you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing smoke of fire and molten brass on you.' Allah's statement, فَلَا تَنْتَصِرَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny?)

We shall attend to you, O Thaqalan (31)Then which of the blessings of your Lord will you both deny (32)O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)(33)Then which of the blessings of your Lord will you both deny (34)There will be sent against you both, Shuwāz of fire and Nuhas, and you will not be able to defend yourselves (35)Then which of the blessings of your Lord will you both deny) ur Lord will you both deny (36) A Warning for Humans and Jinn Ibn Jurayj said that the Ayah, سَنَفْرُغُ لَكُمْ (We shall attend to you,) means, 'We shall judge you,' while Al-Bukhari said that it means, "We shall recompense you. Surely, nothing will busy Allah from attending to anything else." This type of speech pattern is common in the Arabic language. For example, one would say, "I will attend to you," even when one is not busy with anything else. Allah's saying; أَيُّهَ الثَّقَلَانِ (O you Thaqalan!) refers to the humans and the Jinns, as in the Hadith; يَسْمَعُهَا كُلُّ شَيْءٍ إِلَّا الثَّقَلَيْنِ (Everyone will be able to hear it, except the Thaqalayn.) In another narration that explains it, the Prophet ﷺ said, إِلَّا الْإِنْسَ وَالْجِنَّ (...except mankind and the Jinns.) Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?), then, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!) meaning, 'you will never be able to escape Allah's orders and decrees, because it encompasses you. You will never be able to avoid or avert His rule and judgement over you, you are surrounded by it wherever you may be.' This is also about the Gathering when the angels, comprising seven lines in every direction, will surround the creatures. None of the creatures will be able to escape on that Day, إِلَّا بِسُلْطَانٍ (except with authority) meaning, except with the commandment from Allah, يَقُولُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ - كَلَّا لَا وَزَرَ - إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (On that Day man will say: "Where (is the refuge) to flee?" No! There is no refuge! Unto your Lord will be the place of rest that Day.)(75:10-12), وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ ۖ مَا لَهُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ ۖ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا ۚ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ (And those who earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them. No defender will they have from Allah. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of Fire, they will abide therein forever.)(10:27) Allah's statement, يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ (There will be sent against you both, Shuwāz of fire and Nuhas, and you will not be able to defend yourselves.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that Shuwāz is the flame of fire. Abu Salih said, "It is the flame above the fire below the smoke." Ad-Dahhak said, شُوَاظٌ مِنْ نَارٍ (Shuwāz of fire) "A flood of fire." Allah said; وَنُحَاسٌ (and Nuhas) 'Ali bin Abi Talhah reported from Ibn 'Abbas; "The smoke of the fire." Similar was reported from Abu Salih, Sa'id bin Jubayr and Abu Sinan. Ibn Jarir said that the Arabs used to call the smoke of the fire, Nuhas and Nihas. But he said that the scholars of Qur'anic recitation said that in this Ayah, the word recited is Nuhas. Mujahid said, "Molten brass poured over their heads." Qatadah held the same view. Ad-Dahhak said,"Nuhas is liquid copper." The Ayah means, 'if you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing smoke of fire and molten brass on you.' Allah's statement, فَلَا تَنْتَصِرَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny?)

We shall attend to you, O Thaqalan (31)Then which of the blessings of your Lord will you both deny (32)O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)(33)Then which of the blessings of your Lord will you both deny (34)There will be sent against you both, Shuwāz of fire and Nuhas, and you will not be able to defend yourselves (35)Then which of the blessings of your Lord will you both deny) ur Lord will you both deny (36) A Warning for Humans and Jinn Ibn Jurayj said that the Ayah, سَنَفْرُغُ لَكُمْ (We shall attend to you,) means, 'We shall judge you,' while Al-Bukhari said that it means, "We shall recompense you. Surely, nothing will busy Allah from attending to anything else." This type of speech pattern is common in the Arabic language. For example, one would say, "I will attend to you," even when one is not busy with anything else. Allah's saying; أَيُّهَ الثَّقَلَانِ (O you Thaqalan!) refers to the humans and the Jinns, as in the Hadith; يَسْمَعُهَا كُلُّ شَيْءٍ إِلَّا الثَّقَلَيْنِ (Everyone will be able to hear it, except the Thaqalayn.) In another narration that explains it, the Prophet ﷺ said, إِلَّا الْإِنْسَ وَالْجِنَّ (...except mankind and the Jinns.) Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?), then, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!) meaning, 'you will never be able to escape Allah's orders and decrees, because it encompasses you. You will never be able to avoid or avert His rule and judgement over you, you are surrounded by it wherever you may be.' This is also about the Gathering when the angels, comprising seven lines in every direction, will surround the creatures. None of the creatures will be able to escape on that Day, إِلَّا بِسُلْطَانٍ (except with authority) meaning, except with the commandment from Allah, يَقُولُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ - كَلَّا لَا وَزَرَ - إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (On that Day man will say: "Where (is the refuge) to flee?" No! There is no refuge! Unto your Lord will be the place of rest that Day.)(75:10-12), وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ ۖ مَا لَهُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ ۖ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا ۚ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ (And those who earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them. No defender will they have from Allah. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of Fire, they will abide therein forever.)(10:27) Allah's statement, يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ (There will be sent against you both, Shuwāz of fire and Nuhas, and you will not be able to defend yourselves.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that Shuwāz is the flame of fire. Abu Salih said, "It is the flame above the fire below the smoke." Ad-Dahhak said, شُوَاظٌ مِنْ نَارٍ (Shuwāz of fire) "A flood of fire." Allah said; وَنُحَاسٌ (and Nuhas) 'Ali bin Abi Talhah reported from Ibn 'Abbas; "The smoke of the fire." Similar was reported from Abu Salih, Sa'id bin Jubayr and Abu Sinan. Ibn Jarir said that the Arabs used to call the smoke of the fire, Nuhas and Nihas. But he said that the scholars of Qur'anic recitation said that in this Ayah, the word recited is Nuhas. Mujahid said, "Molten brass poured over their heads." Qatadah held the same view. Ad-Dahhak said,"Nuhas is liquid copper." The Ayah means, 'if you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing smoke of fire and molten brass on you.' Allah's statement, فَلَا تَنْتَصِرَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny?)

We shall attend to you, O Thaqalan (31)Then which of the blessings of your Lord will you both deny (32)O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)(33)Then which of the blessings of your Lord will you both deny (34)There will be sent against you both, Shuwāz of fire and Nuhas, and you will not be able to defend yourselves (35)Then which of the blessings of your Lord will you both deny) ur Lord will you both deny (36) A Warning for Humans and Jinn Ibn Jurayj said that the Ayah, سَنَفْرُغُ لَكُمْ (We shall attend to you,) means, 'We shall judge you,' while Al-Bukhari said that it means, "We shall recompense you. Surely, nothing will busy Allah from attending to anything else." This type of speech pattern is common in the Arabic language. For example, one would say, "I will attend to you," even when one is not busy with anything else. Allah's saying; أَيُّهَ الثَّقَلَانِ (O you Thaqalan!) refers to the humans and the Jinns, as in the Hadith; يَسْمَعُهَا كُلُّ شَيْءٍ إِلَّا الثَّقَلَيْنِ (Everyone will be able to hear it, except the Thaqalayn.) In another narration that explains it, the Prophet ﷺ said, إِلَّا الْإِنْسَ وَالْجِنَّ (...except mankind and the Jinns.) Allah said, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?), then, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!) meaning, 'you will never be able to escape Allah's orders and decrees, because it encompasses you. You will never be able to avoid or avert His rule and judgement over you, you are surrounded by it wherever you may be.' This is also about the Gathering when the angels, comprising seven lines in every direction, will surround the creatures. None of the creatures will be able to escape on that Day, إِلَّا بِسُلْطَانٍ (except with authority) meaning, except with the commandment from Allah, يَقُولُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ - كَلَّا لَا وَزَرَ - إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (On that Day man will say: "Where (is the refuge) to flee?" No! There is no refuge! Unto your Lord will be the place of rest that Day.)(75:10-12), وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ ۖ مَا لَهُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ ۖ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا ۚ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ (And those who earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them. No defender will they have from Allah. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of Fire, they will abide therein forever.)(10:27) Allah's statement, يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ (There will be sent against you both, Shuwāz of fire and Nuhas, and you will not be able to defend yourselves.) 'Ali bin Abi Talhah reported from Ibn 'Abbas that Shuwāz is the flame of fire. Abu Salih said, "It is the flame above the fire below the smoke." Ad-Dahhak said, شُوَاظٌ مِنْ نَارٍ (Shuwāz of fire) "A flood of fire." Allah said; وَنُحَاسٌ (and Nuhas) 'Ali bin Abi Talhah reported from Ibn 'Abbas; "The smoke of the fire." Similar was reported from Abu Salih, Sa'id bin Jubayr and Abu Sinan. Ibn Jarir said that the Arabs used to call the smoke of the fire, Nuhas and Nihas. But he said that the scholars of Qur'anic recitation said that in this Ayah, the word recited is Nuhas. Mujahid said, "Molten brass poured over their heads." Qatadah held the same view. Ad-Dahhak said,"Nuhas is liquid copper." The Ayah means, 'if you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing smoke of fire and molten brass on you.' Allah's statement, فَلَا تَنْتَصِرَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny?)

Then when the heaven is rent asunder, and it becomes Wardah like Dihan (37)Then which of the blessings of your Lord will you both deny (38)So, on that Day he will not be questioned about his sin, (neither) human nor Jinn (39)Then which of the blessings of your Lord will you both deny (40)The criminals will be known by their marks, and they will be seized by their foreheads and feet (41)Then which of the blessings of your Lord will you both deny (42)This is the Hell which the criminals denied (43)They will go between it and Ḥamīm Ān (44)Then which of the blessings of your Lord will you both deny (45) The Horrors of the Day of Resurrection Allah said, فَإِذَا انْشَقَّتِ السَّمَاءُ (Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as, وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16), وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا (And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and, إِذَا السَّمَاءُ انْشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (When the heaven is split asunder, and listens to and obeys its Lord – and it must do so.)(84:1-2) Allah's statement, فَكَانَتْ وَرْدَةً كَالدِّهَانِ (and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid said كَالدِّهَانِ (like Dihān), "Like the colors of dyes." Allah said; فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying; هَٰذَا يَوْمُ لَا يَنْطِقُونَ - وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said; فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said, يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ (The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said, فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A'mash said that Ibn 'Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said, هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ (This is the Hell which the criminals denied.) meaning, 'this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers. يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah said آنٍ (An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn 'Abbas said; يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa'id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka'b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement, فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (In the Ḥamīm, then they will be burned in the Fire.)(40:72) And Al-Ḥamīm Al-Ān means hot." There is another report from Al-Qurazi; حَمِيمٍ آنٍ (Ḥamīm Ān) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said: تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a spring, Āniyah.)(88:5) which means severe unbearable heat, and His saying; غَيْرَ نَاظِرِينَ إِنَاهُ (not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying; حَمِيمٍ آنٍ (Ḥamīm Ān.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Then when the heaven is rent asunder, and it becomes Wardah like Dihan (37)Then which of the blessings of your Lord will you both deny (38)So, on that Day he will not be questioned about his sin, (neither) human nor Jinn (39)Then which of the blessings of your Lord will you both deny (40)The criminals will be known by their marks, and they will be seized by their foreheads and feet (41)Then which of the blessings of your Lord will you both deny (42)This is the Hell which the criminals denied (43)They will go between it and Ḥamīm Ān (44)Then which of the blessings of your Lord will you both deny (45) The Horrors of the Day of Resurrection Allah said, فَإِذَا انْشَقَّتِ السَّمَاءُ (Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as, وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16), وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا (And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and, إِذَا السَّمَاءُ انْشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (When the heaven is split asunder, and listens to and obeys its Lord – and it must do so.)(84:1-2) Allah's statement, فَكَانَتْ وَرْدَةً كَالدِّهَانِ (and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid said كَالدِّهَانِ (like Dihān), "Like the colors of dyes." Allah said; فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying; هَٰذَا يَوْمُ لَا يَنْطِقُونَ - وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said; فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said, يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ (The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said, فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A'mash said that Ibn 'Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said, هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ (This is the Hell which the criminals denied.) meaning, 'this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers. يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah said آنٍ (An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn 'Abbas said; يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa'id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka'b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement, فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (In the Ḥamīm, then they will be burned in the Fire.)(40:72) And Al-Ḥamīm Al-Ān means hot." There is another report from Al-Qurazi; حَمِيمٍ آنٍ (Ḥamīm Ān) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said: تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a spring, Āniyah.)(88:5) which means severe unbearable heat, and His saying; غَيْرَ نَاظِرِينَ إِنَاهُ (not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying; حَمِيمٍ آنٍ (Ḥamīm Ān.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Then when the heaven is rent asunder, and it becomes Wardah like Dihan (37)Then which of the blessings of your Lord will you both deny (38)So, on that Day he will not be questioned about his sin, (neither) human nor Jinn (39)Then which of the blessings of your Lord will you both deny (40)The criminals will be known by their marks, and they will be seized by their foreheads and feet (41)Then which of the blessings of your Lord will you both deny (42)This is the Hell which the criminals denied (43)They will go between it and Ḥamīm Ān (44)Then which of the blessings of your Lord will you both deny (45) The Horrors of the Day of Resurrection Allah said, فَإِذَا انْشَقَّتِ السَّمَاءُ (Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as, وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16), وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا (And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and, إِذَا السَّمَاءُ انْشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (When the heaven is split asunder, and listens to and obeys its Lord – and it must do so.)(84:1-2) Allah's statement, فَكَانَتْ وَرْدَةً كَالدِّهَانِ (and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid said كَالدِّهَانِ (like Dihān), "Like the colors of dyes." Allah said; فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying; هَٰذَا يَوْمُ لَا يَنْطِقُونَ - وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said; فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said, يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ (The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said, فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A'mash said that Ibn 'Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said, هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ (This is the Hell which the criminals denied.) meaning, 'this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers. يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah said آنٍ (An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn 'Abbas said; يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa'id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka'b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement, فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (In the Ḥamīm, then they will be burned in the Fire.)(40:72) And Al-Ḥamīm Al-Ān means hot." There is another report from Al-Qurazi; حَمِيمٍ آنٍ (Ḥamīm Ān) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said: تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a spring, Āniyah.)(88:5) which means severe unbearable heat, and His saying; غَيْرَ نَاظِرِينَ إِنَاهُ (not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying; حَمِيمٍ آنٍ (Ḥamīm Ān.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Then when the heaven is rent asunder, and it becomes Wardah like Dihan (37)Then which of the blessings of your Lord will you both deny (38)So, on that Day he will not be questioned about his sin, (neither) human nor Jinn (39)Then which of the blessings of your Lord will you both deny (40)The criminals will be known by their marks, and they will be seized by their foreheads and feet (41)Then which of the blessings of your Lord will you both deny (42)This is the Hell which the criminals denied (43)They will go between it and Ḥamīm Ān (44)Then which of the blessings of your Lord will you both deny (45) The Horrors of the Day of Resurrection Allah said, فَإِذَا انْشَقَّتِ السَّمَاءُ (Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as, وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16), وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا (And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and, إِذَا السَّمَاءُ انْشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (When the heaven is split asunder, and listens to and obeys its Lord – and it must do so.)(84:1-2) Allah's statement, فَكَانَتْ وَرْدَةً كَالدِّهَانِ (and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid said كَالدِّهَانِ (like Dihān), "Like the colors of dyes." Allah said; فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying; هَٰذَا يَوْمُ لَا يَنْطِقُونَ - وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said; فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said, يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ (The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said, فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A'mash said that Ibn 'Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said, هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ (This is the Hell which the criminals denied.) meaning, 'this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers. يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah said آنٍ (An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn 'Abbas said; يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa'id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka'b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement, فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (In the Ḥamīm, then they will be burned in the Fire.)(40:72) And Al-Ḥamīm Al-Ān means hot." There is another report from Al-Qurazi; حَمِيمٍ آنٍ (Ḥamīm Ān) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said: تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a spring, Āniyah.)(88:5) which means severe unbearable heat, and His saying; غَيْرَ نَاظِرِينَ إِنَاهُ (not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying; حَمِيمٍ آنٍ (Ḥamīm Ān.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Then when the heaven is rent asunder, and it becomes Wardah like Dihan (37)Then which of the blessings of your Lord will you both deny (38)So, on that Day he will not be questioned about his sin, (neither) human nor Jinn (39)Then which of the blessings of your Lord will you both deny (40)The criminals will be known by their marks, and they will be seized by their foreheads and feet (41)Then which of the blessings of your Lord will you both deny (42)This is the Hell which the criminals denied (43)They will go between it and Ḥamīm Ān (44)Then which of the blessings of your Lord will you both deny (45) The Horrors of the Day of Resurrection Allah said, فَإِذَا انْشَقَّتِ السَّمَاءُ (Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as, وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16), وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا (And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and, إِذَا السَّمَاءُ انْشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (When the heaven is split asunder, and listens to and obeys its Lord – and it must do so.)(84:1-2) Allah's statement, فَكَانَتْ وَرْدَةً كَالدِّهَانِ (and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid said كَالدِّهَانِ (like Dihān), "Like the colors of dyes." Allah said; فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying; هَٰذَا يَوْمُ لَا يَنْطِقُونَ - وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said; فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said, يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ (The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said, فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A'mash said that Ibn 'Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said, هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ (This is the Hell which the criminals denied.) meaning, 'this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers. يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah said آنٍ (An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn 'Abbas said; يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa'id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka'b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement, فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (In the Ḥamīm, then they will be burned in the Fire.)(40:72) And Al-Ḥamīm Al-Ān means hot." There is another report from Al-Qurazi; حَمِيمٍ آنٍ (Ḥamīm Ān) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said: تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a spring, Āniyah.)(88:5) which means severe unbearable heat, and His saying; غَيْرَ نَاظِرِينَ إِنَاهُ (not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying; حَمِيمٍ آنٍ (Ḥamīm Ān.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Then when the heaven is rent asunder, and it becomes Wardah like Dihan (37)Then which of the blessings of your Lord will you both deny (38)So, on that Day he will not be questioned about his sin, (neither) human nor Jinn (39)Then which of the blessings of your Lord will you both deny (40)The criminals will be known by their marks, and they will be seized by their foreheads and feet (41)Then which of the blessings of your Lord will you both deny (42)This is the Hell which the criminals denied (43)They will go between it and Ḥamīm Ān (44)Then which of the blessings of your Lord will you both deny (45) The Horrors of the Day of Resurrection Allah said, فَإِذَا انْشَقَّتِ السَّمَاءُ (Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as, وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16), وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا (And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and, إِذَا السَّمَاءُ انْشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (When the heaven is split asunder, and listens to and obeys its Lord – and it must do so.)(84:1-2) Allah's statement, فَكَانَتْ وَرْدَةً كَالدِّهَانِ (and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid said كَالدِّهَانِ (like Dihān), "Like the colors of dyes." Allah said; فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying; هَٰذَا يَوْمُ لَا يَنْطِقُونَ - وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said; فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said, يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ (The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said, فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A'mash said that Ibn 'Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said, هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ (This is the Hell which the criminals denied.) meaning, 'this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers. يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah said آنٍ (An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn 'Abbas said; يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa'id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka'b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement, فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (In the Ḥamīm, then they will be burned in the Fire.)(40:72) And Al-Ḥamīm Al-Ān means hot." There is another report from Al-Qurazi; حَمِيمٍ آنٍ (Ḥamīm Ān) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said: تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a spring, Āniyah.)(88:5) which means severe unbearable heat, and His saying; غَيْرَ نَاظِرِينَ إِنَاهُ (not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying; حَمِيمٍ آنٍ (Ḥamīm Ān.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Then when the heaven is rent asunder, and it becomes Wardah like Dihan (37)Then which of the blessings of your Lord will you both deny (38)So, on that Day he will not be questioned about his sin, (neither) human nor Jinn (39)Then which of the blessings of your Lord will you both deny (40)The criminals will be known by their marks, and they will be seized by their foreheads and feet (41)Then which of the blessings of your Lord will you both deny (42)This is the Hell which the criminals denied (43)They will go between it and Ḥamīm Ān (44)Then which of the blessings of your Lord will you both deny (45) The Horrors of the Day of Resurrection Allah said, فَإِذَا انْشَقَّتِ السَّمَاءُ (Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as, وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16), وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا (And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and, إِذَا السَّمَاءُ انْشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (When the heaven is split asunder, and listens to and obeys its Lord – and it must do so.)(84:1-2) Allah's statement, فَكَانَتْ وَرْدَةً كَالدِّهَانِ (and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid said كَالدِّهَانِ (like Dihān), "Like the colors of dyes." Allah said; فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying; هَٰذَا يَوْمُ لَا يَنْطِقُونَ - وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said; فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said, يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ (The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said, فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A'mash said that Ibn 'Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said, هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ (This is the Hell which the criminals denied.) meaning, 'this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers. يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah said آنٍ (An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn 'Abbas said; يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa'id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka'b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement, فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (In the Ḥamīm, then they will be burned in the Fire.)(40:72) And Al-Ḥamīm Al-Ān means hot." There is another report from Al-Qurazi; حَمِيمٍ آنٍ (Ḥamīm Ān) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said: تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a spring, Āniyah.)(88:5) which means severe unbearable heat, and His saying; غَيْرَ نَاظِرِينَ إِنَاهُ (not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying; حَمِيمٍ آنٍ (Ḥamīm Ān.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Then when the heaven is rent asunder, and it becomes Wardah like Dihan (37)Then which of the blessings of your Lord will you both deny (38)So, on that Day he will not be questioned about his sin, (neither) human nor Jinn (39)Then which of the blessings of your Lord will you both deny (40)The criminals will be known by their marks, and they will be seized by their foreheads and feet (41)Then which of the blessings of your Lord will you both deny (42)This is the Hell which the criminals denied (43)They will go between it and Ḥamīm Ān (44)Then which of the blessings of your Lord will you both deny (45) The Horrors of the Day of Resurrection Allah said, فَإِذَا انْشَقَّتِ السَّمَاءُ (Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as, وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16), وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا (And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and, إِذَا السَّمَاءُ انْشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (When the heaven is split asunder, and listens to and obeys its Lord – and it must do so.)(84:1-2) Allah's statement, فَكَانَتْ وَرْدَةً كَالدِّهَانِ (and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid said كَالدِّهَانِ (like Dihān), "Like the colors of dyes." Allah said; فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying; هَٰذَا يَوْمُ لَا يَنْطِقُونَ - وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said; فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said, يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ (The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said, فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A'mash said that Ibn 'Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said, هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ (This is the Hell which the criminals denied.) meaning, 'this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers. يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah said آنٍ (An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn 'Abbas said; يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa'id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka'b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement, فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (In the Ḥamīm, then they will be burned in the Fire.)(40:72) And Al-Ḥamīm Al-Ān means hot." There is another report from Al-Qurazi; حَمِيمٍ آنٍ (Ḥamīm Ān) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said: تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a spring, Āniyah.)(88:5) which means severe unbearable heat, and His saying; غَيْرَ نَاظِرِينَ إِنَاهُ (not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying; حَمِيمٍ آنٍ (Ḥamīm Ān.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Then when the heaven is rent asunder, and it becomes Wardah like Dihan (37)Then which of the blessings of your Lord will you both deny (38)So, on that Day he will not be questioned about his sin, (neither) human nor Jinn (39)Then which of the blessings of your Lord will you both deny (40)The criminals will be known by their marks, and they will be seized by their foreheads and feet (41)Then which of the blessings of your Lord will you both deny (42)This is the Hell which the criminals denied (43)They will go between it and Ḥamīm Ān (44)Then which of the blessings of your Lord will you both deny (45) The Horrors of the Day of Resurrection Allah said, فَإِذَا انْشَقَّتِ السَّمَاءُ (Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as, وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16), وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا (And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and, إِذَا السَّمَاءُ انْشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ (When the heaven is split asunder, and listens to and obeys its Lord – and it must do so.)(84:1-2) Allah's statement, فَكَانَتْ وَرْدَةً كَالدِّهَانِ (and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid said كَالدِّهَانِ (like Dihān), "Like the colors of dyes." Allah said; فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying; هَٰذَا يَوْمُ لَا يَنْطِقُونَ - وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said; فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُوا يَعْمَلُونَ (So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said, يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ (The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said, فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A'mash said that Ibn 'Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said, هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ (This is the Hell which the criminals denied.) meaning, 'this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers. يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah said آنٍ (An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn 'Abbas said; يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (They will go between it and Ḥamīm Ān!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa'id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka'b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement, فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (In the Ḥamīm, then they will be burned in the Fire.)(40:72) And Al-Ḥamīm Al-Ān means hot." There is another report from Al-Qurazi; حَمِيمٍ آنٍ (Ḥamīm Ān) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said: تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a spring, Āniyah.)(88:5) which means severe unbearable heat, and His saying; غَيْرَ نَاظِرِينَ إِنَاهُ (not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying; حَمِيمٍ آنٍ (Ḥamīm Ān.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

But for him who fears the standing before his Lord, there will be two Gardens (46)Then which of the blessings of your Lord will you both deny (47)With Afnān (48)Then which of the blessings of your Lord will you both deny (49)In them (both) will be two springs flowing (free)(50)Then which of the blessings of your Lord will you both den (51)In them (both) will be every kind of fruit in pairs (52)Then which of the blessings of your Lord will you both deny (53) The Delight of Those Who have Taqwa in Paradise Allah the Exalted said, وَلِمَنْ خَافَ مَقَامَ رَبِّهِ (But for him who fears the standing before his Lord,) on the Day of Resurrection, وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (And restrained himself from the desires.)(79:40), and does not indulge nor prefer this worldly life. He who knows that the Hereafter is better and more lasting, so he fulfills what his Lord ordered him and stays away from His prohibitions, then he will earn two gardens from his Lord on the Day of Resurrection. Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَىٰ رَبِّهِمْ عَزَّ وَجَلَّ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَىٰ وَجْهِهِ فِي جَنَّةِ عَدْنٍ (There are two gardens made of silver – their vessels and all that they contain. And there are two gardens made of gold – their vessels and all that they contain. And nothing stands between the people in the 'Adn Garden and looking at their Lord, the Exalted and Most Honored, but the covering of pride before His Face.) The Group, with the exception of Abu Dawud, collected this via the Hadith of 'Abdul-'Aziz. This Ayah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwa will enter Paradise, for Allah is reminding the Ath-Thaqalayn of this favor, as He says; وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (But for him who fears the standing before his Lord, there will be two Gardens. Then which of the blessings of your Lord will you both deny?) Then He describes these two gardens, by saying, ذَوَاتَا أَفْنَانٍ (With Afnān.) their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) 'Ata' Al-Khurasani and several others said that Afnān means spreading branches of trees that reach the branches of other trees, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing.) free to water these trees and branches that produce all kinds of fruits, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Al-Hasan Al-Basri said that one of these springs is called Tasnim, and the other called As-Salsabil. 'Atiyah said that the water of one of these springs is from non-standing water and the other from wine that gives delight to those who drink it. Allah's statement, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs.), of every type and kind of fruit, that which they knew before, and better, and that which they did not know before. Therein, there are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Ibrahim bin Al-Hakam bin Aban said that his father narrated from 'Ikrimah that Ibn 'Abbas said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colocynth." Ibn 'Abbas also said, "There is nothing in the world that is in the Hereafter except in name." Meaning there is such an enormous difference and contrast between the two in enjoyment and value.

But for him who fears the standing before his Lord, there will be two Gardens (46)Then which of the blessings of your Lord will you both deny (47)With Afnān (48)Then which of the blessings of your Lord will you both deny (49)In them (both) will be two springs flowing (free)(50)Then which of the blessings of your Lord will you both den (51)In them (both) will be every kind of fruit in pairs (52)Then which of the blessings of your Lord will you both deny (53) The Delight of Those Who have Taqwa in Paradise Allah the Exalted said, وَلِمَنْ خَافَ مَقَامَ رَبِّهِ (But for him who fears the standing before his Lord,) on the Day of Resurrection, وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (And restrained himself from the desires.)(79:40), and does not indulge nor prefer this worldly life. He who knows that the Hereafter is better and more lasting, so he fulfills what his Lord ordered him and stays away from His prohibitions, then he will earn two gardens from his Lord on the Day of Resurrection. Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَىٰ رَبِّهِمْ عَزَّ وَجَلَّ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَىٰ وَجْهِهِ فِي جَنَّةِ عَدْنٍ (There are two gardens made of silver – their vessels and all that they contain. And there are two gardens made of gold – their vessels and all that they contain. And nothing stands between the people in the 'Adn Garden and looking at their Lord, the Exalted and Most Honored, but the covering of pride before His Face.) The Group, with the exception of Abu Dawud, collected this via the Hadith of 'Abdul-'Aziz. This Ayah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwa will enter Paradise, for Allah is reminding the Ath-Thaqalayn of this favor, as He says; وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (But for him who fears the standing before his Lord, there will be two Gardens. Then which of the blessings of your Lord will you both deny?) Then He describes these two gardens, by saying, ذَوَاتَا أَفْنَانٍ (With Afnān.) their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) 'Ata' Al-Khurasani and several others said that Afnān means spreading branches of trees that reach the branches of other trees, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing.) free to water these trees and branches that produce all kinds of fruits, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Al-Hasan Al-Basri said that one of these springs is called Tasnim, and the other called As-Salsabil. 'Atiyah said that the water of one of these springs is from non-standing water and the other from wine that gives delight to those who drink it. Allah's statement, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs.), of every type and kind of fruit, that which they knew before, and better, and that which they did not know before. Therein, there are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Ibrahim bin Al-Hakam bin Aban said that his father narrated from 'Ikrimah that Ibn 'Abbas said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colocynth." Ibn 'Abbas also said, "There is nothing in the world that is in the Hereafter except in name." Meaning there is such an enormous difference and contrast between the two in enjoyment and value.

But for him who fears the standing before his Lord, there will be two Gardens (46)Then which of the blessings of your Lord will you both deny (47)With Afnān (48)Then which of the blessings of your Lord will you both deny (49)In them (both) will be two springs flowing (free)(50)Then which of the blessings of your Lord will you both den (51)In them (both) will be every kind of fruit in pairs (52)Then which of the blessings of your Lord will you both deny (53) The Delight of Those Who have Taqwa in Paradise Allah the Exalted said, وَلِمَنْ خَافَ مَقَامَ رَبِّهِ (But for him who fears the standing before his Lord,) on the Day of Resurrection, وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (And restrained himself from the desires.)(79:40), and does not indulge nor prefer this worldly life. He who knows that the Hereafter is better and more lasting, so he fulfills what his Lord ordered him and stays away from His prohibitions, then he will earn two gardens from his Lord on the Day of Resurrection. Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَىٰ رَبِّهِمْ عَزَّ وَجَلَّ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَىٰ وَجْهِهِ فِي جَنَّةِ عَدْنٍ (There are two gardens made of silver – their vessels and all that they contain. And there are two gardens made of gold – their vessels and all that they contain. And nothing stands between the people in the 'Adn Garden and looking at their Lord, the Exalted and Most Honored, but the covering of pride before His Face.) The Group, with the exception of Abu Dawud, collected this via the Hadith of 'Abdul-'Aziz. This Ayah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwa will enter Paradise, for Allah is reminding the Ath-Thaqalayn of this favor, as He says; وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (But for him who fears the standing before his Lord, there will be two Gardens. Then which of the blessings of your Lord will you both deny?) Then He describes these two gardens, by saying, ذَوَاتَا أَفْنَانٍ (With Afnān.) their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) 'Ata' Al-Khurasani and several others said that Afnān means spreading branches of trees that reach the branches of other trees, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing.) free to water these trees and branches that produce all kinds of fruits, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Al-Hasan Al-Basri said that one of these springs is called Tasnim, and the other called As-Salsabil. 'Atiyah said that the water of one of these springs is from non-standing water and the other from wine that gives delight to those who drink it. Allah's statement, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs.), of every type and kind of fruit, that which they knew before, and better, and that which they did not know before. Therein, there are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Ibrahim bin Al-Hakam bin Aban said that his father narrated from 'Ikrimah that Ibn 'Abbas said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colocynth." Ibn 'Abbas also said, "There is nothing in the world that is in the Hereafter except in name." Meaning there is such an enormous difference and contrast between the two in enjoyment and value.

But for him who fears the standing before his Lord, there will be two Gardens (46)Then which of the blessings of your Lord will you both deny (47)With Afnān (48)Then which of the blessings of your Lord will you both deny (49)In them (both) will be two springs flowing (free)(50)Then which of the blessings of your Lord will you both den (51)In them (both) will be every kind of fruit in pairs (52)Then which of the blessings of your Lord will you both deny (53) The Delight of Those Who have Taqwa in Paradise Allah the Exalted said, وَلِمَنْ خَافَ مَقَامَ رَبِّهِ (But for him who fears the standing before his Lord,) on the Day of Resurrection, وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (And restrained himself from the desires.)(79:40), and does not indulge nor prefer this worldly life. He who knows that the Hereafter is better and more lasting, so he fulfills what his Lord ordered him and stays away from His prohibitions, then he will earn two gardens from his Lord on the Day of Resurrection. Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَىٰ رَبِّهِمْ عَزَّ وَجَلَّ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَىٰ وَجْهِهِ فِي جَنَّةِ عَدْنٍ (There are two gardens made of silver – their vessels and all that they contain. And there are two gardens made of gold – their vessels and all that they contain. And nothing stands between the people in the 'Adn Garden and looking at their Lord, the Exalted and Most Honored, but the covering of pride before His Face.) The Group, with the exception of Abu Dawud, collected this via the Hadith of 'Abdul-'Aziz. This Ayah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwa will enter Paradise, for Allah is reminding the Ath-Thaqalayn of this favor, as He says; وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (But for him who fears the standing before his Lord, there will be two Gardens. Then which of the blessings of your Lord will you both deny?) Then He describes these two gardens, by saying, ذَوَاتَا أَفْنَانٍ (With Afnān.) their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) 'Ata' Al-Khurasani and several others said that Afnān means spreading branches of trees that reach the branches of other trees, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing.) free to water these trees and branches that produce all kinds of fruits, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Al-Hasan Al-Basri said that one of these springs is called Tasnim, and the other called As-Salsabil. 'Atiyah said that the water of one of these springs is from non-standing water and the other from wine that gives delight to those who drink it. Allah's statement, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs.), of every type and kind of fruit, that which they knew before, and better, and that which they did not know before. Therein, there are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Ibrahim bin Al-Hakam bin Aban said that his father narrated from 'Ikrimah that Ibn 'Abbas said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colocynth." Ibn 'Abbas also said, "There is nothing in the world that is in the Hereafter except in name." Meaning there is such an enormous difference and contrast between the two in enjoyment and value.

But for him who fears the standing before his Lord, there will be two Gardens (46)Then which of the blessings of your Lord will you both deny (47)With Afnān (48)Then which of the blessings of your Lord will you both deny (49)In them (both) will be two springs flowing (free)(50)Then which of the blessings of your Lord will you both den (51)In them (both) will be every kind of fruit in pairs (52)Then which of the blessings of your Lord will you both deny (53) The Delight of Those Who have Taqwa in Paradise Allah the Exalted said, وَلِمَنْ خَافَ مَقَامَ رَبِّهِ (But for him who fears the standing before his Lord,) on the Day of Resurrection, وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (And restrained himself from the desires.)(79:40), and does not indulge nor prefer this worldly life. He who knows that the Hereafter is better and more lasting, so he fulfills what his Lord ordered him and stays away from His prohibitions, then he will earn two gardens from his Lord on the Day of Resurrection. Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَىٰ رَبِّهِمْ عَزَّ وَجَلَّ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَىٰ وَجْهِهِ فِي جَنَّةِ عَدْنٍ (There are two gardens made of silver – their vessels and all that they contain. And there are two gardens made of gold – their vessels and all that they contain. And nothing stands between the people in the 'Adn Garden and looking at their Lord, the Exalted and Most Honored, but the covering of pride before His Face.) The Group, with the exception of Abu Dawud, collected this via the Hadith of 'Abdul-'Aziz. This Ayah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwa will enter Paradise, for Allah is reminding the Ath-Thaqalayn of this favor, as He says; وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (But for him who fears the standing before his Lord, there will be two Gardens. Then which of the blessings of your Lord will you both deny?) Then He describes these two gardens, by saying, ذَوَاتَا أَفْنَانٍ (With Afnān.) their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) 'Ata' Al-Khurasani and several others said that Afnān means spreading branches of trees that reach the branches of other trees, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing.) free to water these trees and branches that produce all kinds of fruits, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Al-Hasan Al-Basri said that one of these springs is called Tasnim, and the other called As-Salsabil. 'Atiyah said that the water of one of these springs is from non-standing water and the other from wine that gives delight to those who drink it. Allah's statement, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs.), of every type and kind of fruit, that which they knew before, and better, and that which they did not know before. Therein, there are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Ibrahim bin Al-Hakam bin Aban said that his father narrated from 'Ikrimah that Ibn 'Abbas said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colocynth." Ibn 'Abbas also said, "There is nothing in the world that is in the Hereafter except in name." Meaning there is such an enormous difference and contrast between the two in enjoyment and value.

But for him who fears the standing before his Lord, there will be two Gardens (46)Then which of the blessings of your Lord will you both deny (47)With Afnān (48)Then which of the blessings of your Lord will you both deny (49)In them (both) will be two springs flowing (free)(50)Then which of the blessings of your Lord will you both den (51)In them (both) will be every kind of fruit in pairs (52)Then which of the blessings of your Lord will you both deny (53) The Delight of Those Who have Taqwa in Paradise Allah the Exalted said, وَلِمَنْ خَافَ مَقَامَ رَبِّهِ (But for him who fears the standing before his Lord,) on the Day of Resurrection, وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (And restrained himself from the desires.)(79:40), and does not indulge nor prefer this worldly life. He who knows that the Hereafter is better and more lasting, so he fulfills what his Lord ordered him and stays away from His prohibitions, then he will earn two gardens from his Lord on the Day of Resurrection. Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَىٰ رَبِّهِمْ عَزَّ وَجَلَّ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَىٰ وَجْهِهِ فِي جَنَّةِ عَدْنٍ (There are two gardens made of silver – their vessels and all that they contain. And there are two gardens made of gold – their vessels and all that they contain. And nothing stands between the people in the 'Adn Garden and looking at their Lord, the Exalted and Most Honored, but the covering of pride before His Face.) The Group, with the exception of Abu Dawud, collected this via the Hadith of 'Abdul-'Aziz. This Ayah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwa will enter Paradise, for Allah is reminding the Ath-Thaqalayn of this favor, as He says; وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (But for him who fears the standing before his Lord, there will be two Gardens. Then which of the blessings of your Lord will you both deny?) Then He describes these two gardens, by saying, ذَوَاتَا أَفْنَانٍ (With Afnān.) their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) 'Ata' Al-Khurasani and several others said that Afnān means spreading branches of trees that reach the branches of other trees, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing.) free to water these trees and branches that produce all kinds of fruits, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Al-Hasan Al-Basri said that one of these springs is called Tasnim, and the other called As-Salsabil. 'Atiyah said that the water of one of these springs is from non-standing water and the other from wine that gives delight to those who drink it. Allah's statement, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs.), of every type and kind of fruit, that which they knew before, and better, and that which they did not know before. Therein, there are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Ibrahim bin Al-Hakam bin Aban said that his father narrated from 'Ikrimah that Ibn 'Abbas said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colocynth." Ibn 'Abbas also said, "There is nothing in the world that is in the Hereafter except in name." Meaning there is such an enormous difference and contrast between the two in enjoyment and value.

But for him who fears the standing before his Lord, there will be two Gardens (46)Then which of the blessings of your Lord will you both deny (47)With Afnān (48)Then which of the blessings of your Lord will you both deny (49)In them (both) will be two springs flowing (free)(50)Then which of the blessings of your Lord will you both den (51)In them (both) will be every kind of fruit in pairs (52)Then which of the blessings of your Lord will you both deny (53) The Delight of Those Who have Taqwa in Paradise Allah the Exalted said, وَلِمَنْ خَافَ مَقَامَ رَبِّهِ (But for him who fears the standing before his Lord,) on the Day of Resurrection, وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (And restrained himself from the desires.)(79:40), and does not indulge nor prefer this worldly life. He who knows that the Hereafter is better and more lasting, so he fulfills what his Lord ordered him and stays away from His prohibitions, then he will earn two gardens from his Lord on the Day of Resurrection. Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَىٰ رَبِّهِمْ عَزَّ وَجَلَّ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَىٰ وَجْهِهِ فِي جَنَّةِ عَدْنٍ (There are two gardens made of silver – their vessels and all that they contain. And there are two gardens made of gold – their vessels and all that they contain. And nothing stands between the people in the 'Adn Garden and looking at their Lord, the Exalted and Most Honored, but the covering of pride before His Face.) The Group, with the exception of Abu Dawud, collected this via the Hadith of 'Abdul-'Aziz. This Ayah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwa will enter Paradise, for Allah is reminding the Ath-Thaqalayn of this favor, as He says; وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (But for him who fears the standing before his Lord, there will be two Gardens. Then which of the blessings of your Lord will you both deny?) Then He describes these two gardens, by saying, ذَوَاتَا أَفْنَانٍ (With Afnān.) their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) 'Ata' Al-Khurasani and several others said that Afnān means spreading branches of trees that reach the branches of other trees, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing.) free to water these trees and branches that produce all kinds of fruits, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Al-Hasan Al-Basri said that one of these springs is called Tasnim, and the other called As-Salsabil. 'Atiyah said that the water of one of these springs is from non-standing water and the other from wine that gives delight to those who drink it. Allah's statement, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs.), of every type and kind of fruit, that which they knew before, and better, and that which they did not know before. Therein, there are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Ibrahim bin Al-Hakam bin Aban said that his father narrated from 'Ikrimah that Ibn 'Abbas said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colocynth." Ibn 'Abbas also said, "There is nothing in the world that is in the Hereafter except in name." Meaning there is such an enormous difference and contrast between the two in enjoyment and value.

But for him who fears the standing before his Lord, there will be two Gardens (46)Then which of the blessings of your Lord will you both deny (47)With Afnān (48)Then which of the blessings of your Lord will you both deny (49)In them (both) will be two springs flowing (free)(50)Then which of the blessings of your Lord will you both den (51)In them (both) will be every kind of fruit in pairs (52)Then which of the blessings of your Lord will you both deny (53) The Delight of Those Who have Taqwa in Paradise Allah the Exalted said, وَلِمَنْ خَافَ مَقَامَ رَبِّهِ (But for him who fears the standing before his Lord,) on the Day of Resurrection, وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (And restrained himself from the desires.)(79:40), and does not indulge nor prefer this worldly life. He who knows that the Hereafter is better and more lasting, so he fulfills what his Lord ordered him and stays away from His prohibitions, then he will earn two gardens from his Lord on the Day of Resurrection. Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَىٰ رَبِّهِمْ عَزَّ وَجَلَّ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَىٰ وَجْهِهِ فِي جَنَّةِ عَدْنٍ (There are two gardens made of silver – their vessels and all that they contain. And there are two gardens made of gold – their vessels and all that they contain. And nothing stands between the people in the 'Adn Garden and looking at their Lord, the Exalted and Most Honored, but the covering of pride before His Face.) The Group, with the exception of Abu Dawud, collected this via the Hadith of 'Abdul-'Aziz. This Ayah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwa will enter Paradise, for Allah is reminding the Ath-Thaqalayn of this favor, as He says; وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (But for him who fears the standing before his Lord, there will be two Gardens. Then which of the blessings of your Lord will you both deny?) Then He describes these two gardens, by saying, ذَوَاتَا أَفْنَانٍ (With Afnān.) their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) 'Ata' Al-Khurasani and several others said that Afnān means spreading branches of trees that reach the branches of other trees, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing.) free to water these trees and branches that produce all kinds of fruits, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Al-Hasan Al-Basri said that one of these springs is called Tasnim, and the other called As-Salsabil. 'Atiyah said that the water of one of these springs is from non-standing water and the other from wine that gives delight to those who drink it. Allah's statement, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs.), of every type and kind of fruit, that which they knew before, and better, and that which they did not know before. Therein, there are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) Ibrahim bin Al-Hakam bin Aban said that his father narrated from 'Ikrimah that Ibn 'Abbas said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colocynth." Ibn 'Abbas also said, "There is nothing in the world that is in the Hereafter except in name." Meaning there is such an enormous difference and contrast between the two in enjoyment and value.

Reclining upon the couches lined with Istabraq, and the fruits of the two Gardens will be near at hand (54)Then which of the blessings of your Lord will you both deny (55)Wherein both will be Qaşirāt Aṭ-Ṭarf, whom never deflowered a human before nor Jinn (56)Then which of the blessings of your Lord will you both deny (57)They are like Yaqut and Marjan (58)Then which of the blessings of your Lord will you both deny (59)Is there any reward for good other than good (60)Then which of the blessings of your Lord will you both deny (61) Allah said, مُتَّكِئِينَ (Reclining), in reference to the residents of Paradise, who will recline or sit cross-legged; عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ (upon the couches lined with Istabraq,) which is thick silk brocade, according to 'Ikrimah, Ad-Dahhak and Qatadah. Abu 'Imran Al-Jawni said, "It is thick silk embroidered with gold." In this way, the honor of the outside is alluded to by mentioning the honor of the inside. Abu Ishaq narrated that Hubayrah bin Yarim said that 'Abdullah bin Mas'ud said, "This is their interior, so what about it if you see their exterior?" Allah said, وَجَنَى الْجَنَّتَيْنِ دَانٍ (and the fruits of the two Gardens will be near at hand.) close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.)(69:23), وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا (And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14), meaning, these fruits descend from their branches to those who wish to have them, because they are close at hand, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) After Allah mentioned the couches, He then said, فِيهِنَّ (Wherein will be), meaning on these couches or beds, قَاصِرَاتُ الطَّرْفِ (Qaşirāt Aṭ-Ṭarf) chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. This was said by Ibn 'Abbas, Qatadah, 'Ata' Al-Khurasani and Ibn Zayd. It was reported that one of these wives will say to her husband, "By Allah! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allah Who made you for me and made me for you." Allah said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (whom never deflowered a human before nor Jinn ) meaning they are delightful virgins of comparable age who never had sexual intercourse with anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Artat bin Al-Mundhir said, "Damrah bin Habib was asked if the Jinns will enter Paradise and he said, 'Yes, and they will get married. The Jinns will have Jinn women and the humans will have female humans.'" Allah's statement, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny?) Then Allah describes these women for the proposed: كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ (they are like Yaqut and Marjan.) Mujahid, Al-Hasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjan." So here they described Marjan as pearls. Imam Muslim recorded that Muhammad bin Sirin said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, 'Has not Abu Al-Qasim (Muhammad ﷺ) said, إِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَىٰ (أَضْوَءِ) كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ، لِكُلِّ امْرِىءٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَىٰ مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَبُ (Verily, the first group that will enter Paradise will look like the moon when it is full, and the next batch will be as radiant as the radiant star in the sky. Each one of them will marry two wives. The marrow of the bones of their shins will be seen through the flesh. None will be unmarried in Paradise.) This Hadith was recorded in the Two Sahihs. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوسِ أَحَدِكُمْ، أَوْ مَوْضِعُ قِدِّهِ - يَعْنِي سَوْطَهُ -مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوِ اطَّلَعَتِ امْرَأَةٌ مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ إِلَى الْأَرْضِ لَمَلَأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَطَابَ مَا بَيْنَهُمَا، وَلَنَصِيفُهَا عَلَىٰ رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا (A morning or an evening journey in Allah's cause is better than the world and whatever is on its surface. And a place in Paradise as small as that occupied by the whip of one of you, is better than the world and whatever is on its surface. If one of the women of the people of Paradise looks directly at the earth, she will fill what is between Paradise and earth with a good scent and all of it will become delightful. Verily, the veil over her head is better than this life and all that is on its surface.) Al-Bukhari also collected a similar narration. Allah the Exalted said, هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for good other than good?) Allah declares that in the Hereafter, all that is good and righteous is the only befitting reward for those who do good deeds in this life, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is best (reward) and even more.)(10:26) All of these are tremendous blessings that cannot be earned merely by good deeds, but by Allah's favor and bounty, after all of these He says; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Reclining upon the couches lined with Istabraq, and the fruits of the two Gardens will be near at hand (54)Then which of the blessings of your Lord will you both deny (55)Wherein both will be Qaşirāt Aṭ-Ṭarf, whom never deflowered a human before nor Jinn (56)Then which of the blessings of your Lord will you both deny (57)They are like Yaqut and Marjan (58)Then which of the blessings of your Lord will you both deny (59)Is there any reward for good other than good (60)Then which of the blessings of your Lord will you both deny (61) Allah said, مُتَّكِئِينَ (Reclining), in reference to the residents of Paradise, who will recline or sit cross-legged; عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ (upon the couches lined with Istabraq,) which is thick silk brocade, according to 'Ikrimah, Ad-Dahhak and Qatadah. Abu 'Imran Al-Jawni said, "It is thick silk embroidered with gold." In this way, the honor of the outside is alluded to by mentioning the honor of the inside. Abu Ishaq narrated that Hubayrah bin Yarim said that 'Abdullah bin Mas'ud said, "This is their interior, so what about it if you see their exterior?" Allah said, وَجَنَى الْجَنَّتَيْنِ دَانٍ (and the fruits of the two Gardens will be near at hand.) close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.)(69:23), وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا (And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14), meaning, these fruits descend from their branches to those who wish to have them, because they are close at hand, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) After Allah mentioned the couches, He then said, فِيهِنَّ (Wherein will be), meaning on these couches or beds, قَاصِرَاتُ الطَّرْفِ (Qaşirāt Aṭ-Ṭarf) chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. This was said by Ibn 'Abbas, Qatadah, 'Ata' Al-Khurasani and Ibn Zayd. It was reported that one of these wives will say to her husband, "By Allah! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allah Who made you for me and made me for you." Allah said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (whom never deflowered a human before nor Jinn ) meaning they are delightful virgins of comparable age who never had sexual intercourse with anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Artat bin Al-Mundhir said, "Damrah bin Habib was asked if the Jinns will enter Paradise and he said, 'Yes, and they will get married. The Jinns will have Jinn women and the humans will have female humans.'" Allah's statement, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny?) Then Allah describes these women for the proposed: كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ (they are like Yaqut and Marjan.) Mujahid, Al-Hasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjan." So here they described Marjan as pearls. Imam Muslim recorded that Muhammad bin Sirin said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, 'Has not Abu Al-Qasim (Muhammad ﷺ) said, إِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَىٰ (أَضْوَءِ) كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ، لِكُلِّ امْرِىءٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَىٰ مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَبُ (Verily, the first group that will enter Paradise will look like the moon when it is full, and the next batch will be as radiant as the radiant star in the sky. Each one of them will marry two wives. The marrow of the bones of their shins will be seen through the flesh. None will be unmarried in Paradise.) This Hadith was recorded in the Two Sahihs. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوسِ أَحَدِكُمْ، أَوْ مَوْضِعُ قِدِّهِ - يَعْنِي سَوْطَهُ -مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوِ اطَّلَعَتِ امْرَأَةٌ مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ إِلَى الْأَرْضِ لَمَلَأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَطَابَ مَا بَيْنَهُمَا، وَلَنَصِيفُهَا عَلَىٰ رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا (A morning or an evening journey in Allah's cause is better than the world and whatever is on its surface. And a place in Paradise as small as that occupied by the whip of one of you, is better than the world and whatever is on its surface. If one of the women of the people of Paradise looks directly at the earth, she will fill what is between Paradise and earth with a good scent and all of it will become delightful. Verily, the veil over her head is better than this life and all that is on its surface.) Al-Bukhari also collected a similar narration. Allah the Exalted said, هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for good other than good?) Allah declares that in the Hereafter, all that is good and righteous is the only befitting reward for those who do good deeds in this life, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is best (reward) and even more.)(10:26) All of these are tremendous blessings that cannot be earned merely by good deeds, but by Allah's favor and bounty, after all of these He says; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Reclining upon the couches lined with Istabraq, and the fruits of the two Gardens will be near at hand (54)Then which of the blessings of your Lord will you both deny (55)Wherein both will be Qaşirāt Aṭ-Ṭarf, whom never deflowered a human before nor Jinn (56)Then which of the blessings of your Lord will you both deny (57)They are like Yaqut and Marjan (58)Then which of the blessings of your Lord will you both deny (59)Is there any reward for good other than good (60)Then which of the blessings of your Lord will you both deny (61) Allah said, مُتَّكِئِينَ (Reclining), in reference to the residents of Paradise, who will recline or sit cross-legged; عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ (upon the couches lined with Istabraq,) which is thick silk brocade, according to 'Ikrimah, Ad-Dahhak and Qatadah. Abu 'Imran Al-Jawni said, "It is thick silk embroidered with gold." In this way, the honor of the outside is alluded to by mentioning the honor of the inside. Abu Ishaq narrated that Hubayrah bin Yarim said that 'Abdullah bin Mas'ud said, "This is their interior, so what about it if you see their exterior?" Allah said, وَجَنَى الْجَنَّتَيْنِ دَانٍ (and the fruits of the two Gardens will be near at hand.) close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.)(69:23), وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا (And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14), meaning, these fruits descend from their branches to those who wish to have them, because they are close at hand, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) After Allah mentioned the couches, He then said, فِيهِنَّ (Wherein will be), meaning on these couches or beds, قَاصِرَاتُ الطَّرْفِ (Qaşirāt Aṭ-Ṭarf) chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. This was said by Ibn 'Abbas, Qatadah, 'Ata' Al-Khurasani and Ibn Zayd. It was reported that one of these wives will say to her husband, "By Allah! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allah Who made you for me and made me for you." Allah said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (whom never deflowered a human before nor Jinn ) meaning they are delightful virgins of comparable age who never had sexual intercourse with anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Artat bin Al-Mundhir said, "Damrah bin Habib was asked if the Jinns will enter Paradise and he said, 'Yes, and they will get married. The Jinns will have Jinn women and the humans will have female humans.'" Allah's statement, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny?) Then Allah describes these women for the proposed: كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ (they are like Yaqut and Marjan.) Mujahid, Al-Hasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjan." So here they described Marjan as pearls. Imam Muslim recorded that Muhammad bin Sirin said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, 'Has not Abu Al-Qasim (Muhammad ﷺ) said, إِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَىٰ (أَضْوَءِ) كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ، لِكُلِّ امْرِىءٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَىٰ مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَبُ (Verily, the first group that will enter Paradise will look like the moon when it is full, and the next batch will be as radiant as the radiant star in the sky. Each one of them will marry two wives. The marrow of the bones of their shins will be seen through the flesh. None will be unmarried in Paradise.) This Hadith was recorded in the Two Sahihs. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوسِ أَحَدِكُمْ، أَوْ مَوْضِعُ قِدِّهِ - يَعْنِي سَوْطَهُ -مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوِ اطَّلَعَتِ امْرَأَةٌ مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ إِلَى الْأَرْضِ لَمَلَأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَطَابَ مَا بَيْنَهُمَا، وَلَنَصِيفُهَا عَلَىٰ رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا (A morning or an evening journey in Allah's cause is better than the world and whatever is on its surface. And a place in Paradise as small as that occupied by the whip of one of you, is better than the world and whatever is on its surface. If one of the women of the people of Paradise looks directly at the earth, she will fill what is between Paradise and earth with a good scent and all of it will become delightful. Verily, the veil over her head is better than this life and all that is on its surface.) Al-Bukhari also collected a similar narration. Allah the Exalted said, هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for good other than good?) Allah declares that in the Hereafter, all that is good and righteous is the only befitting reward for those who do good deeds in this life, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is best (reward) and even more.)(10:26) All of these are tremendous blessings that cannot be earned merely by good deeds, but by Allah's favor and bounty, after all of these He says; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Reclining upon the couches lined with Istabraq, and the fruits of the two Gardens will be near at hand (54)Then which of the blessings of your Lord will you both deny (55)Wherein both will be Qaşirāt Aṭ-Ṭarf, whom never deflowered a human before nor Jinn (56)Then which of the blessings of your Lord will you both deny (57)They are like Yaqut and Marjan (58)Then which of the blessings of your Lord will you both deny (59)Is there any reward for good other than good (60)Then which of the blessings of your Lord will you both deny (61) Allah said, مُتَّكِئِينَ (Reclining), in reference to the residents of Paradise, who will recline or sit cross-legged; عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ (upon the couches lined with Istabraq,) which is thick silk brocade, according to 'Ikrimah, Ad-Dahhak and Qatadah. Abu 'Imran Al-Jawni said, "It is thick silk embroidered with gold." In this way, the honor of the outside is alluded to by mentioning the honor of the inside. Abu Ishaq narrated that Hubayrah bin Yarim said that 'Abdullah bin Mas'ud said, "This is their interior, so what about it if you see their exterior?" Allah said, وَجَنَى الْجَنَّتَيْنِ دَانٍ (and the fruits of the two Gardens will be near at hand.) close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.)(69:23), وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا (And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14), meaning, these fruits descend from their branches to those who wish to have them, because they are close at hand, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) After Allah mentioned the couches, He then said, فِيهِنَّ (Wherein will be), meaning on these couches or beds, قَاصِرَاتُ الطَّرْفِ (Qaşirāt Aṭ-Ṭarf) chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. This was said by Ibn 'Abbas, Qatadah, 'Ata' Al-Khurasani and Ibn Zayd. It was reported that one of these wives will say to her husband, "By Allah! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allah Who made you for me and made me for you." Allah said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (whom never deflowered a human before nor Jinn ) meaning they are delightful virgins of comparable age who never had sexual intercourse with anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Artat bin Al-Mundhir said, "Damrah bin Habib was asked if the Jinns will enter Paradise and he said, 'Yes, and they will get married. The Jinns will have Jinn women and the humans will have female humans.'" Allah's statement, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny?) Then Allah describes these women for the proposed: كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ (they are like Yaqut and Marjan.) Mujahid, Al-Hasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjan." So here they described Marjan as pearls. Imam Muslim recorded that Muhammad bin Sirin said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, 'Has not Abu Al-Qasim (Muhammad ﷺ) said, إِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَىٰ (أَضْوَءِ) كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ، لِكُلِّ امْرِىءٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَىٰ مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَبُ (Verily, the first group that will enter Paradise will look like the moon when it is full, and the next batch will be as radiant as the radiant star in the sky. Each one of them will marry two wives. The marrow of the bones of their shins will be seen through the flesh. None will be unmarried in Paradise.) This Hadith was recorded in the Two Sahihs. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوسِ أَحَدِكُمْ، أَوْ مَوْضِعُ قِدِّهِ - يَعْنِي سَوْطَهُ -مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوِ اطَّلَعَتِ امْرَأَةٌ مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ إِلَى الْأَرْضِ لَمَلَأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَطَابَ مَا بَيْنَهُمَا، وَلَنَصِيفُهَا عَلَىٰ رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا (A morning or an evening journey in Allah's cause is better than the world and whatever is on its surface. And a place in Paradise as small as that occupied by the whip of one of you, is better than the world and whatever is on its surface. If one of the women of the people of Paradise looks directly at the earth, she will fill what is between Paradise and earth with a good scent and all of it will become delightful. Verily, the veil over her head is better than this life and all that is on its surface.) Al-Bukhari also collected a similar narration. Allah the Exalted said, هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for good other than good?) Allah declares that in the Hereafter, all that is good and righteous is the only befitting reward for those who do good deeds in this life, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is best (reward) and even more.)(10:26) All of these are tremendous blessings that cannot be earned merely by good deeds, but by Allah's favor and bounty, after all of these He says; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Reclining upon the couches lined with Istabraq, and the fruits of the two Gardens will be near at hand (54)Then which of the blessings of your Lord will you both deny (55)Wherein both will be Qaşirāt Aṭ-Ṭarf, whom never deflowered a human before nor Jinn (56)Then which of the blessings of your Lord will you both deny (57)They are like Yaqut and Marjan (58)Then which of the blessings of your Lord will you both deny (59)Is there any reward for good other than good (60)Then which of the blessings of your Lord will you both deny (61) Allah said, مُتَّكِئِينَ (Reclining), in reference to the residents of Paradise, who will recline or sit cross-legged; عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ (upon the couches lined with Istabraq,) which is thick silk brocade, according to 'Ikrimah, Ad-Dahhak and Qatadah. Abu 'Imran Al-Jawni said, "It is thick silk embroidered with gold." In this way, the honor of the outside is alluded to by mentioning the honor of the inside. Abu Ishaq narrated that Hubayrah bin Yarim said that 'Abdullah bin Mas'ud said, "This is their interior, so what about it if you see their exterior?" Allah said, وَجَنَى الْجَنَّتَيْنِ دَانٍ (and the fruits of the two Gardens will be near at hand.) close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.)(69:23), وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا (And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14), meaning, these fruits descend from their branches to those who wish to have them, because they are close at hand, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) After Allah mentioned the couches, He then said, فِيهِنَّ (Wherein will be), meaning on these couches or beds, قَاصِرَاتُ الطَّرْفِ (Qaşirāt Aṭ-Ṭarf) chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. This was said by Ibn 'Abbas, Qatadah, 'Ata' Al-Khurasani and Ibn Zayd. It was reported that one of these wives will say to her husband, "By Allah! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allah Who made you for me and made me for you." Allah said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (whom never deflowered a human before nor Jinn ) meaning they are delightful virgins of comparable age who never had sexual intercourse with anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Artat bin Al-Mundhir said, "Damrah bin Habib was asked if the Jinns will enter Paradise and he said, 'Yes, and they will get married. The Jinns will have Jinn women and the humans will have female humans.'" Allah's statement, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny?) Then Allah describes these women for the proposed: كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ (they are like Yaqut and Marjan.) Mujahid, Al-Hasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjan." So here they described Marjan as pearls. Imam Muslim recorded that Muhammad bin Sirin said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, 'Has not Abu Al-Qasim (Muhammad ﷺ) said, إِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَىٰ (أَضْوَءِ) كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ، لِكُلِّ امْرِىءٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَىٰ مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَبُ (Verily, the first group that will enter Paradise will look like the moon when it is full, and the next batch will be as radiant as the radiant star in the sky. Each one of them will marry two wives. The marrow of the bones of their shins will be seen through the flesh. None will be unmarried in Paradise.) This Hadith was recorded in the Two Sahihs. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوسِ أَحَدِكُمْ، أَوْ مَوْضِعُ قِدِّهِ - يَعْنِي سَوْطَهُ -مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوِ اطَّلَعَتِ امْرَأَةٌ مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ إِلَى الْأَرْضِ لَمَلَأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَطَابَ مَا بَيْنَهُمَا، وَلَنَصِيفُهَا عَلَىٰ رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا (A morning or an evening journey in Allah's cause is better than the world and whatever is on its surface. And a place in Paradise as small as that occupied by the whip of one of you, is better than the world and whatever is on its surface. If one of the women of the people of Paradise looks directly at the earth, she will fill what is between Paradise and earth with a good scent and all of it will become delightful. Verily, the veil over her head is better than this life and all that is on its surface.) Al-Bukhari also collected a similar narration. Allah the Exalted said, هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for good other than good?) Allah declares that in the Hereafter, all that is good and righteous is the only befitting reward for those who do good deeds in this life, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is best (reward) and even more.)(10:26) All of these are tremendous blessings that cannot be earned merely by good deeds, but by Allah's favor and bounty, after all of these He says; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)