Tafsir Ibn Kathir — Al-Mulk 67:1 – Al-Qalam 68:52

The Virtues of Surat Al-Mulk Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger ﷺ said, إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتّٰى غُفِرَ لَهُ: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ (Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith." At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah ﷺ said, سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتّٰى أَدْخَلَتْهُ الْجَنَّةَ: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ (There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.)) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ - الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ - الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ - ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ - وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (1. Blessed be He in Whose Hand is the dominion; and He is Able to do all things.)(2. Who has created death and life that He may test you which of you is best in deed. And He is the Almighty, the Oft-Forgiving;)(3. Who has created the seven heavens one above the other; you can see no fault in the creation of the Most Gracious. Then look again. Can you see any rifts?)(4. Then look again and yet again, your sight will return to you Khasi', and worn out.)(5. And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.) Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says, وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is Able to do all things.) Then Allah says, الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ (Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement, كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ (How can you disbelieve in Allah? Seeing that you were dead and He gave you life.)(2:28) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says, ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ (Then He will give death, then again will bring you to life (on the Day of Resurrection))(2:28). Concerning Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin 'Ajlan said. It should be noted that Allah did not say "which of you does the most deeds." Allah then says, وَهُوَ الْعَزِيزُ الْغَفُورُ (And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ (Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them? There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement, مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ (you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says, فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ (Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it? Ibn 'Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement, فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ (Then look again. Can you see any rifts) that it means cracks. As-Suddi said that, هَلْ تَرَىٰ مِنْ فُطُورٍ (Can you see any rifts?) means any tears. Qatadah said, هَلْ تَرَىٰ مِنْ فُطُورٍ (Can you see any rifts?) means, 'do you see any defects O Son of Adam (mankind)?' In reference to Allah's statement, ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ (Then look again and yet again,) Qatadah said, "It means (look) twice." يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا (your sight will return to you Khasi',) Ibn 'Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised. وَهُوَ حَسِيرٌ (and worn out.) Ibn 'Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you. خَاسِئًا (Khasi') due to the inability to see any flaw or defect (in Allah's creation). وَهُوَ حَسِيرٌ (and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says, وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ (And indeed We have adorned the nearest heaven with lamps,) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement, وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ (and We have made them (as) missiles to drive away the Shayatin,) The pronoun 'them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement, وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (and We have prepared for them the torment of the blazing Fire.) means, 'We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat, إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ - وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ - لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ - دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ - إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ (Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.)(37:6-10) Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.

The Virtues of Surat Al-Mulk Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger ﷺ said, إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتّٰى غُفِرَ لَهُ: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ (Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith." At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah ﷺ said, سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتّٰى أَدْخَلَتْهُ الْجَنَّةَ: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ (There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.)) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ - الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ - الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ - ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ - وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (1. Blessed be He in Whose Hand is the dominion; and He is Able to do all things.)(2. Who has created death and life that He may test you which of you is best in deed. And He is the Almighty, the Oft-Forgiving;)(3. Who has created the seven heavens one above the other; you can see no fault in the creation of the Most Gracious. Then look again. Can you see any rifts?)(4. Then look again and yet again, your sight will return to you Khasi', and worn out.)(5. And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.) Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says, وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is Able to do all things.) Then Allah says, الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ (Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement, كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ (How can you disbelieve in Allah? Seeing that you were dead and He gave you life.)(2:28) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says, ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ (Then He will give death, then again will bring you to life (on the Day of Resurrection))(2:28). Concerning Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin 'Ajlan said. It should be noted that Allah did not say "which of you does the most deeds." Allah then says, وَهُوَ الْعَزِيزُ الْغَفُورُ (And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ (Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them? There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement, مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ (you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says, فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ (Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it? Ibn 'Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement, فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ (Then look again. Can you see any rifts) that it means cracks. As-Suddi said that, هَلْ تَرَىٰ مِنْ فُطُورٍ (Can you see any rifts?) means any tears. Qatadah said, هَلْ تَرَىٰ مِنْ فُطُورٍ (Can you see any rifts?) means, 'do you see any defects O Son of Adam (mankind)?' In reference to Allah's statement, ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ (Then look again and yet again,) Qatadah said, "It means (look) twice." يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا (your sight will return to you Khasi',) Ibn 'Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised. وَهُوَ حَسِيرٌ (and worn out.) Ibn 'Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you. خَاسِئًا (Khasi') due to the inability to see any flaw or defect (in Allah's creation). وَهُوَ حَسِيرٌ (and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says, وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ (And indeed We have adorned the nearest heaven with lamps,) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement, وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ (and We have made them (as) missiles to drive away the Shayatin,) The pronoun 'them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement, وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (and We have prepared for them the torment of the blazing Fire.) means, 'We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat, إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ - وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ - لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ - دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ - إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ (Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.)(37:6-10) Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.

The Virtues of Surat Al-Mulk Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger ﷺ said, إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتّٰى غُفِرَ لَهُ: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ (Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith." At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah ﷺ said, سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتّٰى أَدْخَلَتْهُ الْجَنَّةَ: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ (There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.)) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ - الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ - الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ - ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ - وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (1. Blessed be He in Whose Hand is the dominion; and He is Able to do all things.)(2. Who has created death and life that He may test you which of you is best in deed. And He is the Almighty, the Oft-Forgiving;)(3. Who has created the seven heavens one above the other; you can see no fault in the creation of the Most Gracious. Then look again. Can you see any rifts?)(4. Then look again and yet again, your sight will return to you Khasi', and worn out.)(5. And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.) Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says, وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is Able to do all things.) Then Allah says, الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ (Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement, كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ (How can you disbelieve in Allah? Seeing that you were dead and He gave you life.)(2:28) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says, ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ (Then He will give death, then again will bring you to life (on the Day of Resurrection))(2:28). Concerning Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin 'Ajlan said. It should be noted that Allah did not say "which of you does the most deeds." Allah then says, وَهُوَ الْعَزِيزُ الْغَفُورُ (And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ (Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them? There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement, مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ (you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says, فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ (Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it? Ibn 'Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement, فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ (Then look again. Can you see any rifts) that it means cracks. As-Suddi said that, هَلْ تَرَىٰ مِنْ فُطُورٍ (Can you see any rifts?) means any tears. Qatadah said, هَلْ تَرَىٰ مِنْ فُطُورٍ (Can you see any rifts?) means, 'do you see any defects O Son of Adam (mankind)?' In reference to Allah's statement, ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ (Then look again and yet again,) Qatadah said, "It means (look) twice." يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا (your sight will return to you Khasi',) Ibn 'Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised. وَهُوَ حَسِيرٌ (and worn out.) Ibn 'Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you. خَاسِئًا (Khasi') due to the inability to see any flaw or defect (in Allah's creation). وَهُوَ حَسِيرٌ (and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says, وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ (And indeed We have adorned the nearest heaven with lamps,) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement, وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ (and We have made them (as) missiles to drive away the Shayatin,) The pronoun 'them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement, وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (and We have prepared for them the torment of the blazing Fire.) means, 'We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat, إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ - وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ - لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ - دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ - إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ (Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.)(37:6-10) Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.

The Virtues of Surat Al-Mulk Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger ﷺ said, إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتّٰى غُفِرَ لَهُ: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ (Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith." At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah ﷺ said, سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتّٰى أَدْخَلَتْهُ الْجَنَّةَ: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ (There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.)) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ - الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ - الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ - ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ - وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (1. Blessed be He in Whose Hand is the dominion; and He is Able to do all things.)(2. Who has created death and life that He may test you which of you is best in deed. And He is the Almighty, the Oft-Forgiving;)(3. Who has created the seven heavens one above the other; you can see no fault in the creation of the Most Gracious. Then look again. Can you see any rifts?)(4. Then look again and yet again, your sight will return to you Khasi', and worn out.)(5. And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.) Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says, وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is Able to do all things.) Then Allah says, الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ (Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement, كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ (How can you disbelieve in Allah? Seeing that you were dead and He gave you life.)(2:28) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says, ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ (Then He will give death, then again will bring you to life (on the Day of Resurrection))(2:28). Concerning Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin 'Ajlan said. It should be noted that Allah did not say "which of you does the most deeds." Allah then says, وَهُوَ الْعَزِيزُ الْغَفُورُ (And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ (Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them? There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement, مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ (you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says, فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ (Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it? Ibn 'Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement, فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ (Then look again. Can you see any rifts) that it means cracks. As-Suddi said that, هَلْ تَرَىٰ مِنْ فُطُورٍ (Can you see any rifts?) means any tears. Qatadah said, هَلْ تَرَىٰ مِنْ فُطُورٍ (Can you see any rifts?) means, 'do you see any defects O Son of Adam (mankind)?' In reference to Allah's statement, ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ (Then look again and yet again,) Qatadah said, "It means (look) twice." يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا (your sight will return to you Khasi',) Ibn 'Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised. وَهُوَ حَسِيرٌ (and worn out.) Ibn 'Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you. خَاسِئًا (Khasi') due to the inability to see any flaw or defect (in Allah's creation). وَهُوَ حَسِيرٌ (and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says, وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ (And indeed We have adorned the nearest heaven with lamps,) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement, وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ (and We have made them (as) missiles to drive away the Shayatin,) The pronoun 'them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement, وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (and We have prepared for them the torment of the blazing Fire.) means, 'We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat, إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ - وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ - لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ - دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ - إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ (Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.)(37:6-10) Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.

The Virtues of Surat Al-Mulk Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger ﷺ said, إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتّٰى غُفِرَ لَهُ: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ (Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith." At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah ﷺ said, سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتّٰى أَدْخَلَتْهُ الْجَنَّةَ: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ (There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.)) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ - الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ - الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ - ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ - وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (1. Blessed be He in Whose Hand is the dominion; and He is Able to do all things.)(2. Who has created death and life that He may test you which of you is best in deed. And He is the Almighty, the Oft-Forgiving;)(3. Who has created the seven heavens one above the other; you can see no fault in the creation of the Most Gracious. Then look again. Can you see any rifts?)(4. Then look again and yet again, your sight will return to you Khasi', and worn out.)(5. And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.) Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says, وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is Able to do all things.) Then Allah says, الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ (Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement, كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ (How can you disbelieve in Allah? Seeing that you were dead and He gave you life.)(2:28) In this Ayah Allah named the first stage, which is non-existence, "death." Then he named the origin or beginning of existence, "life." This is why Allah says, ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ (Then He will give death, then again will bring you to life (on the Day of Resurrection))(2:28). Concerning Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin 'Ajlan said. It should be noted that Allah did not say "which of you does the most deeds." Allah then says, وَهُوَ الْعَزِيزُ الْغَفُورُ (And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says, الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ (Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them? There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement, مَا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِنْ تَفَاوُتٍ ۖ (you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says, فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ (Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it? Ibn 'Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement, فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِنْ فُطُورٍ (Then look again. Can you see any rifts) that it means cracks. As-Suddi said that, هَلْ تَرَىٰ مِنْ فُطُورٍ (Can you see any rifts?) means any tears. Qatadah said, هَلْ تَرَىٰ مِنْ فُطُورٍ (Can you see any rifts?) means, 'do you see any defects O Son of Adam (mankind)?' In reference to Allah's statement, ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ (Then look again and yet again,) Qatadah said, "It means (look) twice." يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا (your sight will return to you Khasi',) Ibn 'Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised. وَهُوَ حَسِيرٌ (and worn out.) Ibn 'Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you. خَاسِئًا (Khasi') due to the inability to see any flaw or defect (in Allah's creation). وَهُوَ حَسِيرٌ (and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says, وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ (And indeed We have adorned the nearest heaven with lamps,) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement, وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ (and We have made them (as) missiles to drive away the Shayatin,) The pronoun 'them' in His statement, "and We have made them" is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement, وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (and We have prepared for them the torment of the blazing Fire.) means, 'We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat, إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ - وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ - لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ - دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ - إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ (Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.)(37:6-10) Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of." Ibn Jarir and Ibn Abi Hatim both recorded this statement.

And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination (6)When they are cast therein, they will hear its Shahiq while it is simmering (7)It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you? (8)They will say: "Yes, indeed a warner did come to us, but we rejected him and said: 'Allah never sent down anything; you are only in great error.' (9)And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire! (10)Then they will confess their sin. So, away with the dwellers of the blazing Fire (11) The Description of Hell and Those Who will enter into it Allah the Exalted says, وَ (and) meaning, 'and We have prepared,' لِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيرُ (for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny. إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا (When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting." وَهِيَ تَفُورُ (while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water." Then Allah says, تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ (It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them. كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ (Every time a group is cast therein, its keepers will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we rejected him and said: 'Allah never sent down anything; you are only in great error.'") In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement, وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger.)[17:15] Allah also says, حَتَّىٰ إِذَا جَاءُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَتْلُونَ عَلَيْكُمْ آيَاتِ رَبِّكُمْ وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا بَلَىٰ وَلَٰكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَافِرِينَ (till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours?" They will say: "Yes," but the Word of torment has been justified against the disbelievers!")[39:71] Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say, وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ (Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, 'if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says, فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا لِأَصْحَابِ السَّعِيرِ (Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah ﷺ said, لَنْ يَهْلِكَ النَّاسُ حَتّٰى يُعْذِرُوا مِنْ أَنْفُسِهِمْ (The people will not be destroyed until they themselves confess their guilt.)

And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination (6)When they are cast therein, they will hear its Shahiq while it is simmering (7)It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you? (8)They will say: "Yes, indeed a warner did come to us, but we rejected him and said: 'Allah never sent down anything; you are only in great error.' (9)And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire! (10)Then they will confess their sin. So, away with the dwellers of the blazing Fire (11) The Description of Hell and Those Who will enter into it Allah the Exalted says, وَ (and) meaning, 'and We have prepared,' لِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيرُ (for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny. إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا (When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting." وَهِيَ تَفُورُ (while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water." Then Allah says, تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ (It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them. كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ (Every time a group is cast therein, its keepers will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we rejected him and said: 'Allah never sent down anything; you are only in great error.'") In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement, وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger.)[17:15] Allah also says, حَتَّىٰ إِذَا جَاءُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَتْلُونَ عَلَيْكُمْ آيَاتِ رَبِّكُمْ وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا بَلَىٰ وَلَٰكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَافِرِينَ (till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours?" They will say: "Yes," but the Word of torment has been justified against the disbelievers!")[39:71] Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say, وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ (Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, 'if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says, فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا لِأَصْحَابِ السَّعِيرِ (Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah ﷺ said, لَنْ يَهْلِكَ النَّاسُ حَتّٰى يُعْذِرُوا مِنْ أَنْفُسِهِمْ (The people will not be destroyed until they themselves confess their guilt.)

And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination (6)When they are cast therein, they will hear its Shahiq while it is simmering (7)It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you? (8)They will say: "Yes, indeed a warner did come to us, but we rejected him and said: 'Allah never sent down anything; you are only in great error.' (9)And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire! (10)Then they will confess their sin. So, away with the dwellers of the blazing Fire (11) The Description of Hell and Those Who will enter into it Allah the Exalted says, وَ (and) meaning, 'and We have prepared,' لِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيرُ (for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny. إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا (When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting." وَهِيَ تَفُورُ (while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water." Then Allah says, تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ (It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them. كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ (Every time a group is cast therein, its keepers will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we rejected him and said: 'Allah never sent down anything; you are only in great error.'") In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement, وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger.)[17:15] Allah also says, حَتَّىٰ إِذَا جَاءُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَتْلُونَ عَلَيْكُمْ آيَاتِ رَبِّكُمْ وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا بَلَىٰ وَلَٰكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَافِرِينَ (till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours?" They will say: "Yes," but the Word of torment has been justified against the disbelievers!")[39:71] Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say, وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ (Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, 'if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says, فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا لِأَصْحَابِ السَّعِيرِ (Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah ﷺ said, لَنْ يَهْلِكَ النَّاسُ حَتّٰى يُعْذِرُوا مِنْ أَنْفُسِهِمْ (The people will not be destroyed until they themselves confess their guilt.)

And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination (6)When they are cast therein, they will hear its Shahiq while it is simmering (7)It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you? (8)They will say: "Yes, indeed a warner did come to us, but we rejected him and said: 'Allah never sent down anything; you are only in great error.' (9)And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire! (10)Then they will confess their sin. So, away with the dwellers of the blazing Fire (11) The Description of Hell and Those Who will enter into it Allah the Exalted says, وَ (and) meaning, 'and We have prepared,' لِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيرُ (for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny. إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا (When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting." وَهِيَ تَفُورُ (while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water." Then Allah says, تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ (It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them. كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ (Every time a group is cast therein, its keepers will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we rejected him and said: 'Allah never sent down anything; you are only in great error.'") In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement, وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger.)[17:15] Allah also says, حَتَّىٰ إِذَا جَاءُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَتْلُونَ عَلَيْكُمْ آيَاتِ رَبِّكُمْ وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا بَلَىٰ وَلَٰكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَافِرِينَ (till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours?" They will say: "Yes," but the Word of torment has been justified against the disbelievers!")[39:71] Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say, وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ (Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, 'if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says, فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا لِأَصْحَابِ السَّعِيرِ (Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah ﷺ said, لَنْ يَهْلِكَ النَّاسُ حَتّٰى يُعْذِرُوا مِنْ أَنْفُسِهِمْ (The people will not be destroyed until they themselves confess their guilt.)

And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination (6)When they are cast therein, they will hear its Shahiq while it is simmering (7)It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you? (8)They will say: "Yes, indeed a warner did come to us, but we rejected him and said: 'Allah never sent down anything; you are only in great error.' (9)And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire! (10)Then they will confess their sin. So, away with the dwellers of the blazing Fire (11) The Description of Hell and Those Who will enter into it Allah the Exalted says, وَ (and) meaning, 'and We have prepared,' لِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيرُ (for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny. إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا (When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting." وَهِيَ تَفُورُ (while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water." Then Allah says, تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ (It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them. كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ (Every time a group is cast therein, its keepers will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we rejected him and said: 'Allah never sent down anything; you are only in great error.'") In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement, وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger.)[17:15] Allah also says, حَتَّىٰ إِذَا جَاءُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَتْلُونَ عَلَيْكُمْ آيَاتِ رَبِّكُمْ وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا بَلَىٰ وَلَٰكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَافِرِينَ (till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours?" They will say: "Yes," but the Word of torment has been justified against the disbelievers!")[39:71] Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say, وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ (Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, 'if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says, فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا لِأَصْحَابِ السَّعِيرِ (Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah ﷺ said, لَنْ يَهْلِكَ النَّاسُ حَتّٰى يُعْذِرُوا مِنْ أَنْفُسِهِمْ (The people will not be destroyed until they themselves confess their guilt.)

And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination (6)When they are cast therein, they will hear its Shahiq while it is simmering (7)It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you? (8)They will say: "Yes, indeed a warner did come to us, but we rejected him and said: 'Allah never sent down anything; you are only in great error.' (9)And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire! (10)Then they will confess their sin. So, away with the dwellers of the blazing Fire (11) The Description of Hell and Those Who will enter into it Allah the Exalted says, وَ (and) meaning, 'and We have prepared,' لِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيرُ (for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny. إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا (When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting." وَهِيَ تَفُورُ (while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water." Then Allah says, تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ (It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them. كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ (Every time a group is cast therein, its keepers will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we rejected him and said: 'Allah never sent down anything; you are only in great error.'") In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement, وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And We never punish until We have sent a Messenger.)[17:15] Allah also says, حَتَّىٰ إِذَا جَاءُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَتْلُونَ عَلَيْكُمْ آيَاتِ رَبِّكُمْ وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا بَلَىٰ وَلَٰكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَافِرِينَ (till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours?" They will say: "Yes," but the Word of torment has been justified against the disbelievers!")[39:71] Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say, وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ (Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, 'if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says, فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا لِأَصْحَابِ السَّعِيرِ (Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah ﷺ said, لَنْ يَهْلِكَ النَّاسُ حَتّٰى يُعْذِرُوا مِنْ أَنْفُسِهِمْ (The people will not be destroyed until they themselves confess their guilt.)

Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward (12)And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (13)Should not He Who has created know? And He is the Most Kind and Courteous, All-Aware (14)He it is Who has made the earth subservient to you; so walk in the paths thereof and eat of His provision. And to Him will be the resurrection (15) The Reward of those Who fear their Lord unseen Allah informs of he who fears standing before his Lord, being frightened about matters between himself and Allah when he is not in the presence of other people. So he refrains from disobedience and he performs acts of obedience when no one sees him except Allah. Allah mentions that this person will have forgiveness and a great reward. This means that his sins will be remitted and he will be rewarded abundantly. This is similar to what has been confirmed in the Two Sahihs, سَبْعَةٌ يُظِلُّهُمُ اللهُ تَعَالىٰ فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ (There are seven people whom Allah the Exalted will shade in the shade of His Throne on the Day when there will be no shade except its shade.) Then he mentioned that among those people are: دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ، وَرَجُلًا تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتّٰى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ (A man who is tempted by a beautiful woman of high social status, but he says: 'Verily, I fear Allah.' Another person from among them is a man who gives charity and he conceals it so that his left hand does not know what his right hand spent.) Then He says, while informing that He is aware of the innermost conscience and secrets, وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.) meaning, that which occurs in the hearts (ideas, thoughts, etc.). أَلَا يَعْلَمُ مَنْ خَلَقَ (Should not He Who has created know?) This means, 'doesn't the Creator know?' وَهُوَ اللَّطِيفُ الْخَبِيرُ (And He is the Most Kind and Courteous, All-Aware (of everything).) Allah's Favor of subjugating the Earth to His Servants Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says, هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا (He it is Who has made the earth subservient to you; so walk in the paths thereof) meaning, travel wherever you wish throughout its regions and frequent its countrysides and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you. Allah continues to say, وَكُلُوا مِنْ رِزْقِهِ (and eat of His provision.) Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul). This is similar to what Imam Ahmad recorded from 'Umar bin Al-Khattab, that he heard the Messenger of Allah ﷺ say, لَوْأَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللهِ حَقَّ تَوَكُّلِهِ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا (If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.) At-Tirmidhi, An-Nasa'i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, "Hasan Sahih." So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything. وَإِلَيْهِ النُّشُورُ (And to Him will be the resurrection.) meaning, the place of return on the Day of Judgement. Ibn 'Abbas, Mujahid, As-Suddi and Qatadah all said that Manakibiha (its paths) means its outermost borders, its roads and its regions.

Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward (12)And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (13)Should not He Who has created know? And He is the Most Kind and Courteous, All-Aware (14)He it is Who has made the earth subservient to you; so walk in the paths thereof and eat of His provision. And to Him will be the resurrection (15) The Reward of those Who fear their Lord unseen Allah informs of he who fears standing before his Lord, being frightened about matters between himself and Allah when he is not in the presence of other people. So he refrains from disobedience and he performs acts of obedience when no one sees him except Allah. Allah mentions that this person will have forgiveness and a great reward. This means that his sins will be remitted and he will be rewarded abundantly. This is similar to what has been confirmed in the Two Sahihs, سَبْعَةٌ يُظِلُّهُمُ اللهُ تَعَالىٰ فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ (There are seven people whom Allah the Exalted will shade in the shade of His Throne on the Day when there will be no shade except its shade.) Then he mentioned that among those people are: دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ، وَرَجُلًا تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتّٰى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ (A man who is tempted by a beautiful woman of high social status, but he says: 'Verily, I fear Allah.' Another person from among them is a man who gives charity and he conceals it so that his left hand does not know what his right hand spent.) Then He says, while informing that He is aware of the innermost conscience and secrets, وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.) meaning, that which occurs in the hearts (ideas, thoughts, etc.). أَلَا يَعْلَمُ مَنْ خَلَقَ (Should not He Who has created know?) This means, 'doesn't the Creator know?' وَهُوَ اللَّطِيفُ الْخَبِيرُ (And He is the Most Kind and Courteous, All-Aware (of everything).) Allah's Favor of subjugating the Earth to His Servants Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says, هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا (He it is Who has made the earth subservient to you; so walk in the paths thereof) meaning, travel wherever you wish throughout its regions and frequent its countrysides and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you. Allah continues to say, وَكُلُوا مِنْ رِزْقِهِ (and eat of His provision.) Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul). This is similar to what Imam Ahmad recorded from 'Umar bin Al-Khattab, that he heard the Messenger of Allah ﷺ say, لَوْأَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللهِ حَقَّ تَوَكُّلِهِ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا (If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.) At-Tirmidhi, An-Nasa'i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, "Hasan Sahih." So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything. وَإِلَيْهِ النُّشُورُ (And to Him will be the resurrection.) meaning, the place of return on the Day of Judgement. Ibn 'Abbas, Mujahid, As-Suddi and Qatadah all said that Manakibiha (its paths) means its outermost borders, its roads and its regions.

Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward (12)And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (13)Should not He Who has created know? And He is the Most Kind and Courteous, All-Aware (14)He it is Who has made the earth subservient to you; so walk in the paths thereof and eat of His provision. And to Him will be the resurrection (15) The Reward of those Who fear their Lord unseen Allah informs of he who fears standing before his Lord, being frightened about matters between himself and Allah when he is not in the presence of other people. So he refrains from disobedience and he performs acts of obedience when no one sees him except Allah. Allah mentions that this person will have forgiveness and a great reward. This means that his sins will be remitted and he will be rewarded abundantly. This is similar to what has been confirmed in the Two Sahihs, سَبْعَةٌ يُظِلُّهُمُ اللهُ تَعَالىٰ فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ (There are seven people whom Allah the Exalted will shade in the shade of His Throne on the Day when there will be no shade except its shade.) Then he mentioned that among those people are: دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ، وَرَجُلًا تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتّٰى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ (A man who is tempted by a beautiful woman of high social status, but he says: 'Verily, I fear Allah.' Another person from among them is a man who gives charity and he conceals it so that his left hand does not know what his right hand spent.) Then He says, while informing that He is aware of the innermost conscience and secrets, وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.) meaning, that which occurs in the hearts (ideas, thoughts, etc.). أَلَا يَعْلَمُ مَنْ خَلَقَ (Should not He Who has created know?) This means, 'doesn't the Creator know?' وَهُوَ اللَّطِيفُ الْخَبِيرُ (And He is the Most Kind and Courteous, All-Aware (of everything).) Allah's Favor of subjugating the Earth to His Servants Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says, هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا (He it is Who has made the earth subservient to you; so walk in the paths thereof) meaning, travel wherever you wish throughout its regions and frequent its countrysides and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you. Allah continues to say, وَكُلُوا مِنْ رِزْقِهِ (and eat of His provision.) Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul). This is similar to what Imam Ahmad recorded from 'Umar bin Al-Khattab, that he heard the Messenger of Allah ﷺ say, لَوْأَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللهِ حَقَّ تَوَكُّلِهِ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا (If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.) At-Tirmidhi, An-Nasa'i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, "Hasan Sahih." So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything. وَإِلَيْهِ النُّشُورُ (And to Him will be the resurrection.) meaning, the place of return on the Day of Judgement. Ibn 'Abbas, Mujahid, As-Suddi and Qatadah all said that Manakibiha (its paths) means its outermost borders, its roads and its regions.

Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward (12)And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts (13)Should not He Who has created know? And He is the Most Kind and Courteous, All-Aware (14)He it is Who has made the earth subservient to you; so walk in the paths thereof and eat of His provision. And to Him will be the resurrection (15) The Reward of those Who fear their Lord unseen Allah informs of he who fears standing before his Lord, being frightened about matters between himself and Allah when he is not in the presence of other people. So he refrains from disobedience and he performs acts of obedience when no one sees him except Allah. Allah mentions that this person will have forgiveness and a great reward. This means that his sins will be remitted and he will be rewarded abundantly. This is similar to what has been confirmed in the Two Sahihs, سَبْعَةٌ يُظِلُّهُمُ اللهُ تَعَالىٰ فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ (There are seven people whom Allah the Exalted will shade in the shade of His Throne on the Day when there will be no shade except its shade.) Then he mentioned that among those people are: دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ، وَرَجُلًا تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتّٰى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ (A man who is tempted by a beautiful woman of high social status, but he says: 'Verily, I fear Allah.' Another person from among them is a man who gives charity and he conceals it so that his left hand does not know what his right hand spent.) Then He says, while informing that He is aware of the innermost conscience and secrets, وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.) meaning, that which occurs in the hearts (ideas, thoughts, etc.). أَلَا يَعْلَمُ مَنْ خَلَقَ (Should not He Who has created know?) This means, 'doesn't the Creator know?' وَهُوَ اللَّطِيفُ الْخَبِيرُ (And He is the Most Kind and Courteous, All-Aware (of everything).) Allah's Favor of subjugating the Earth to His Servants Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says, هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا (He it is Who has made the earth subservient to you; so walk in the paths thereof) meaning, travel wherever you wish throughout its regions and frequent its countrysides and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you. Allah continues to say, وَكُلُوا مِنْ رِزْقِهِ (and eat of His provision.) Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul). This is similar to what Imam Ahmad recorded from 'Umar bin Al-Khattab, that he heard the Messenger of Allah ﷺ say, لَوْأَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللهِ حَقَّ تَوَكُّلِهِ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا (If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.) At-Tirmidhi, An-Nasa'i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, "Hasan Sahih." So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything. وَإِلَيْهِ النُّشُورُ (And to Him will be the resurrection.) meaning, the place of return on the Day of Judgement. Ibn 'Abbas, Mujahid, As-Suddi and Qatadah all said that Manakibiha (its paths) means its outermost borders, its roads and its regions.

Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake (16)Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib? Then you shall know how has been My warning (17)And indeed those before them rejected, then how terrible was My reproach (18)Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except the Most Gracious. Verily, He is the All-Seer of everything (19) How can You feel Secure against the Punishment of Allah while He is Able to seize You however He wills? This is another indication of His gentleness and His mercy with His creatures. He is able to punish them because some of them disbelieve in Him and worship others besides Him, yet He is forbearing, He pardons, and He gives respite for an appointed time without hastening. This is as He says, وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِنْ دَابَّةٍ وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا (And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth; but He gives them respite to an appointed term: and when their term comes, then verily, Allah is Ever All-Seer of His servants.)[35:45] Here Allah says, أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ (Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake?) meaning, that it would move back and forth, and be disrupted. أَمْ أَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ (Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib?) meaning, a wind containing gravel that will strike you, as Allah says in another Ayah, أَفَأَمِنْتُمْ أَنْ يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوا لَكُمْ وَكِيلًا (Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sandstorm? Then, you shall find no trustee.)[17:68] And similarly, here Allah threatens them with His statement, فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ (Then you shall know how has been My warning.) meaning, 'how is My admonition and what will happen to those who disregard and reject it.' Then Allah says, وَلَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ (And indeed those before them rejected,) meaning, from the previous nations and the old generations that have passed. Then Allah says, فَكَيْفَ كَانَ نَكِيرِ (then how terrible was My reproach?) meaning, 'how was My rebuke of them and my punishment of them.' Meaning, it was great, severe and painful. The flight of Birds is by the Power of Allah and it is a Proof that He sees everything small and large Allah says, أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ (Do they not see the birds above them, spreading out their wings and folding them in?) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight. مَا يُمْسِكُهُنَّ (None upholds them) meaning, in the air, إِلَّا الرَّحْمَٰنُ (except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness. إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ (Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement, أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي جَوِّ السَّمَاءِ مَا يُمْسِكُهُنَّ إِلَّا اللَّهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ (Do they not see the birds held in the midst of the sky? None upholds them but Allah. Verily, in this are clear Ayat for people who believe.)(16:79)

Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake (16)Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib? Then you shall know how has been My warning (17)And indeed those before them rejected, then how terrible was My reproach (18)Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except the Most Gracious. Verily, He is the All-Seer of everything (19) How can You feel Secure against the Punishment of Allah while He is Able to seize You however He wills? This is another indication of His gentleness and His mercy with His creatures. He is able to punish them because some of them disbelieve in Him and worship others besides Him, yet He is forbearing, He pardons, and He gives respite for an appointed time without hastening. This is as He says, وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِنْ دَابَّةٍ وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا (And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth; but He gives them respite to an appointed term: and when their term comes, then verily, Allah is Ever All-Seer of His servants.)[35:45] Here Allah says, أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ (Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake?) meaning, that it would move back and forth, and be disrupted. أَمْ أَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ (Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib?) meaning, a wind containing gravel that will strike you, as Allah says in another Ayah, أَفَأَمِنْتُمْ أَنْ يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوا لَكُمْ وَكِيلًا (Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sandstorm? Then, you shall find no trustee.)[17:68] And similarly, here Allah threatens them with His statement, فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ (Then you shall know how has been My warning.) meaning, 'how is My admonition and what will happen to those who disregard and reject it.' Then Allah says, وَلَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ (And indeed those before them rejected,) meaning, from the previous nations and the old generations that have passed. Then Allah says, فَكَيْفَ كَانَ نَكِيرِ (then how terrible was My reproach?) meaning, 'how was My rebuke of them and my punishment of them.' Meaning, it was great, severe and painful. The flight of Birds is by the Power of Allah and it is a Proof that He sees everything small and large Allah says, أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ (Do they not see the birds above them, spreading out their wings and folding them in?) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight. مَا يُمْسِكُهُنَّ (None upholds them) meaning, in the air, إِلَّا الرَّحْمَٰنُ (except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness. إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ (Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement, أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي جَوِّ السَّمَاءِ مَا يُمْسِكُهُنَّ إِلَّا اللَّهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ (Do they not see the birds held in the midst of the sky? None upholds them but Allah. Verily, in this are clear Ayat for people who believe.)(16:79)

Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake (16)Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib? Then you shall know how has been My warning (17)And indeed those before them rejected, then how terrible was My reproach (18)Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except the Most Gracious. Verily, He is the All-Seer of everything (19) How can You feel Secure against the Punishment of Allah while He is Able to seize You however He wills? This is another indication of His gentleness and His mercy with His creatures. He is able to punish them because some of them disbelieve in Him and worship others besides Him, yet He is forbearing, He pardons, and He gives respite for an appointed time without hastening. This is as He says, وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِنْ دَابَّةٍ وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا (And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth; but He gives them respite to an appointed term: and when their term comes, then verily, Allah is Ever All-Seer of His servants.)[35:45] Here Allah says, أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ (Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake?) meaning, that it would move back and forth, and be disrupted. أَمْ أَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ (Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib?) meaning, a wind containing gravel that will strike you, as Allah says in another Ayah, أَفَأَمِنْتُمْ أَنْ يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوا لَكُمْ وَكِيلًا (Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sandstorm? Then, you shall find no trustee.)[17:68] And similarly, here Allah threatens them with His statement, فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ (Then you shall know how has been My warning.) meaning, 'how is My admonition and what will happen to those who disregard and reject it.' Then Allah says, وَلَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ (And indeed those before them rejected,) meaning, from the previous nations and the old generations that have passed. Then Allah says, فَكَيْفَ كَانَ نَكِيرِ (then how terrible was My reproach?) meaning, 'how was My rebuke of them and my punishment of them.' Meaning, it was great, severe and painful. The flight of Birds is by the Power of Allah and it is a Proof that He sees everything small and large Allah says, أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ (Do they not see the birds above them, spreading out their wings and folding them in?) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight. مَا يُمْسِكُهُنَّ (None upholds them) meaning, in the air, إِلَّا الرَّحْمَٰنُ (except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness. إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ (Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement, أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي جَوِّ السَّمَاءِ مَا يُمْسِكُهُنَّ إِلَّا اللَّهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ (Do they not see the birds held in the midst of the sky? None upholds them but Allah. Verily, in this are clear Ayat for people who believe.)(16:79)

Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake (16)Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib? Then you shall know how has been My warning (17)And indeed those before them rejected, then how terrible was My reproach (18)Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except the Most Gracious. Verily, He is the All-Seer of everything (19) How can You feel Secure against the Punishment of Allah while He is Able to seize You however He wills? This is another indication of His gentleness and His mercy with His creatures. He is able to punish them because some of them disbelieve in Him and worship others besides Him, yet He is forbearing, He pardons, and He gives respite for an appointed time without hastening. This is as He says, وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِنْ دَابَّةٍ وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا (And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth; but He gives them respite to an appointed term: and when their term comes, then verily, Allah is Ever All-Seer of His servants.)[35:45] Here Allah says, أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ (Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake?) meaning, that it would move back and forth, and be disrupted. أَمْ أَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ (Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib?) meaning, a wind containing gravel that will strike you, as Allah says in another Ayah, أَفَأَمِنْتُمْ أَنْ يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوا لَكُمْ وَكِيلًا (Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sandstorm? Then, you shall find no trustee.)[17:68] And similarly, here Allah threatens them with His statement, فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ (Then you shall know how has been My warning.) meaning, 'how is My admonition and what will happen to those who disregard and reject it.' Then Allah says, وَلَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ (And indeed those before them rejected,) meaning, from the previous nations and the old generations that have passed. Then Allah says, فَكَيْفَ كَانَ نَكِيرِ (then how terrible was My reproach?) meaning, 'how was My rebuke of them and my punishment of them.' Meaning, it was great, severe and painful. The flight of Birds is by the Power of Allah and it is a Proof that He sees everything small and large Allah says, أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ (Do they not see the birds above them, spreading out their wings and folding them in?) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight. مَا يُمْسِكُهُنَّ (None upholds them) meaning, in the air, إِلَّا الرَّحْمَٰنُ (except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness. إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ (Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement, أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي جَوِّ السَّمَاءِ مَا يُمْسِكُهُنَّ إِلَّا اللَّهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ (Do they not see the birds held in the midst of the sky? None upholds them but Allah. Verily, in this are clear Ayat for people who believe.)(16:79)

Who is it besides the Most Gracious that can be an army to you to help you? The disbelievers are in nothing but delusion (20)Who is it that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and flee (21)Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path (22)Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give. (23)Say: "It is He Who has created you on the earth, and to Him shall you be gathered. (24)They say: "When will this promise come to pass, if you are telling the truth? (25)Say: "The knowledge is with Allah only, and I am only a plain warner. (26)But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for! (27) No One will help You and No One can grant Sustenance except for Allah Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for. Allah says, أَمَّنْ هَٰذَا الَّذِي هُوَ جُنْدٌ لَكُمْ يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَٰنِ ۚ (Who is it besides the Most Gracious that can be an army to you to help?) imeaning, there is no protector or helper for you besides Him. This is the reason that Allah says, إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ (The disbelievers are in nothing but delusion.) Then Allah says, أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ (Who is it that can provide for you if He should withhold His provision?) meaning, who is it that can provide for you if Allah cuts off your sustenance? There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him. Thus, Allah says, بَلْ لَجُّوا (Nay, but they continue) meaning, they persist in their transgression, lying and misguidance. فِي عُتُوٍّ وَنُفُورٍ (to be in pride, and flee.) meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it. The Parable of the Disbeliever and the Believer Then Allah says, أَفَمَنْ يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّنْ يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?) This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided, أَمَّنْ يَمْشِي سَوِيًّا (or he who walks upright) meaning, he who stands erect. عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (on a straight path?) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well. This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire. احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ - مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire.)(37:22,23) "Companions" here means those like them. Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces?" So the Prophet ﷺ replied, أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِمْ (Is not He who made them to walk on their legs able to make them walk on their faces?") This Hadith is also recorded in the Two Sahihs. Allah's Power to create and It being an Evidence of the Final Abode Allah says, قُلْ هُوَ الَّذِي أَنْشَأَكُمْ (Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says, وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ (and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning. قَلِيلًا مَا تَشْكُرُونَ (Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions. قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ (Say: "It is He Who has created you on the earth...") meaning, He has spread and distributed you all througout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms. وَإِلَيْهِ تُحْشَرُونَ (and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said; وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (They say: "When will this promise come to pass if you are telling the truth?") meaning, 'when will this gathering after separation that you are informing us of, occur?' قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ (Say: "The knowledge is with Allah only...") meaning, 'no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.' وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ (and I am only a plain warner.) meaning, 'I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says, فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا (But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them. وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ - وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (And if those who did wrong had all that is in the earth entirely and the like of it with it, they would [attempt to] ransom themselves thereby from the worst of the punishment on the Day of Resurrection. And there will appear to them from Allah that which they had not taken into account.)(39:47-48) This is why it will be said to them in order to scold and reprimand them, هَٰذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ (This is what you were calling for!) meaning, that you were seeking to hasten.

Who is it besides the Most Gracious that can be an army to you to help you? The disbelievers are in nothing but delusion (20)Who is it that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and flee (21)Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path (22)Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give. (23)Say: "It is He Who has created you on the earth, and to Him shall you be gathered. (24)They say: "When will this promise come to pass, if you are telling the truth? (25)Say: "The knowledge is with Allah only, and I am only a plain warner. (26)But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for! (27) No One will help You and No One can grant Sustenance except for Allah Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for. Allah says, أَمَّنْ هَٰذَا الَّذِي هُوَ جُنْدٌ لَكُمْ يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَٰنِ ۚ (Who is it besides the Most Gracious that can be an army to you to help?) imeaning, there is no protector or helper for you besides Him. This is the reason that Allah says, إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ (The disbelievers are in nothing but delusion.) Then Allah says, أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ (Who is it that can provide for you if He should withhold His provision?) meaning, who is it that can provide for you if Allah cuts off your sustenance? There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him. Thus, Allah says, بَلْ لَجُّوا (Nay, but they continue) meaning, they persist in their transgression, lying and misguidance. فِي عُتُوٍّ وَنُفُورٍ (to be in pride, and flee.) meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it. The Parable of the Disbeliever and the Believer Then Allah says, أَفَمَنْ يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّنْ يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?) This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided, أَمَّنْ يَمْشِي سَوِيًّا (or he who walks upright) meaning, he who stands erect. عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (on a straight path?) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well. This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire. احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ - مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire.)(37:22,23) "Companions" here means those like them. Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces?" So the Prophet ﷺ replied, أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِمْ (Is not He who made them to walk on their legs able to make them walk on their faces?") This Hadith is also recorded in the Two Sahihs. Allah's Power to create and It being an Evidence of the Final Abode Allah says, قُلْ هُوَ الَّذِي أَنْشَأَكُمْ (Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says, وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ (and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning. قَلِيلًا مَا تَشْكُرُونَ (Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions. قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ (Say: "It is He Who has created you on the earth...") meaning, He has spread and distributed you all througout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms. وَإِلَيْهِ تُحْشَرُونَ (and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said; وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (They say: "When will this promise come to pass if you are telling the truth?") meaning, 'when will this gathering after separation that you are informing us of, occur?' قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ (Say: "The knowledge is with Allah only...") meaning, 'no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.' وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ (and I am only a plain warner.) meaning, 'I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says, فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا (But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them. وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ - وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (And if those who did wrong had all that is in the earth entirely and the like of it with it, they would [attempt to] ransom themselves thereby from the worst of the punishment on the Day of Resurrection. And there will appear to them from Allah that which they had not taken into account.)(39:47-48) This is why it will be said to them in order to scold and reprimand them, هَٰذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ (This is what you were calling for!) meaning, that you were seeking to hasten.

Who is it besides the Most Gracious that can be an army to you to help you? The disbelievers are in nothing but delusion (20)Who is it that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and flee (21)Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path (22)Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give. (23)Say: "It is He Who has created you on the earth, and to Him shall you be gathered. (24)They say: "When will this promise come to pass, if you are telling the truth? (25)Say: "The knowledge is with Allah only, and I am only a plain warner. (26)But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for! (27) No One will help You and No One can grant Sustenance except for Allah Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for. Allah says, أَمَّنْ هَٰذَا الَّذِي هُوَ جُنْدٌ لَكُمْ يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَٰنِ ۚ (Who is it besides the Most Gracious that can be an army to you to help?) imeaning, there is no protector or helper for you besides Him. This is the reason that Allah says, إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ (The disbelievers are in nothing but delusion.) Then Allah says, أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ (Who is it that can provide for you if He should withhold His provision?) meaning, who is it that can provide for you if Allah cuts off your sustenance? There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him. Thus, Allah says, بَلْ لَجُّوا (Nay, but they continue) meaning, they persist in their transgression, lying and misguidance. فِي عُتُوٍّ وَنُفُورٍ (to be in pride, and flee.) meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it. The Parable of the Disbeliever and the Believer Then Allah says, أَفَمَنْ يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّنْ يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?) This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided, أَمَّنْ يَمْشِي سَوِيًّا (or he who walks upright) meaning, he who stands erect. عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (on a straight path?) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well. This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire. احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ - مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire.)(37:22,23) "Companions" here means those like them. Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces?" So the Prophet ﷺ replied, أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِمْ (Is not He who made them to walk on their legs able to make them walk on their faces?") This Hadith is also recorded in the Two Sahihs. Allah's Power to create and It being an Evidence of the Final Abode Allah says, قُلْ هُوَ الَّذِي أَنْشَأَكُمْ (Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says, وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ (and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning. قَلِيلًا مَا تَشْكُرُونَ (Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions. قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ (Say: "It is He Who has created you on the earth...") meaning, He has spread and distributed you all througout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms. وَإِلَيْهِ تُحْشَرُونَ (and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said; وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (They say: "When will this promise come to pass if you are telling the truth?") meaning, 'when will this gathering after separation that you are informing us of, occur?' قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ (Say: "The knowledge is with Allah only...") meaning, 'no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.' وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ (and I am only a plain warner.) meaning, 'I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says, فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا (But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them. وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ - وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (And if those who did wrong had all that is in the earth entirely and the like of it with it, they would [attempt to] ransom themselves thereby from the worst of the punishment on the Day of Resurrection. And there will appear to them from Allah that which they had not taken into account.)(39:47-48) This is why it will be said to them in order to scold and reprimand them, هَٰذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ (This is what you were calling for!) meaning, that you were seeking to hasten.

Who is it besides the Most Gracious that can be an army to you to help you? The disbelievers are in nothing but delusion (20)Who is it that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and flee (21)Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path (22)Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give. (23)Say: "It is He Who has created you on the earth, and to Him shall you be gathered. (24)They say: "When will this promise come to pass, if you are telling the truth? (25)Say: "The knowledge is with Allah only, and I am only a plain warner. (26)But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for! (27) No One will help You and No One can grant Sustenance except for Allah Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for. Allah says, أَمَّنْ هَٰذَا الَّذِي هُوَ جُنْدٌ لَكُمْ يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَٰنِ ۚ (Who is it besides the Most Gracious that can be an army to you to help?) imeaning, there is no protector or helper for you besides Him. This is the reason that Allah says, إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ (The disbelievers are in nothing but delusion.) Then Allah says, أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ (Who is it that can provide for you if He should withhold His provision?) meaning, who is it that can provide for you if Allah cuts off your sustenance? There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him. Thus, Allah says, بَلْ لَجُّوا (Nay, but they continue) meaning, they persist in their transgression, lying and misguidance. فِي عُتُوٍّ وَنُفُورٍ (to be in pride, and flee.) meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it. The Parable of the Disbeliever and the Believer Then Allah says, أَفَمَنْ يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّنْ يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?) This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided, أَمَّنْ يَمْشِي سَوِيًّا (or he who walks upright) meaning, he who stands erect. عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (on a straight path?) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well. This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire. احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ - مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire.)(37:22,23) "Companions" here means those like them. Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces?" So the Prophet ﷺ replied, أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِمْ (Is not He who made them to walk on their legs able to make them walk on their faces?") This Hadith is also recorded in the Two Sahihs. Allah's Power to create and It being an Evidence of the Final Abode Allah says, قُلْ هُوَ الَّذِي أَنْشَأَكُمْ (Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says, وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ (and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning. قَلِيلًا مَا تَشْكُرُونَ (Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions. قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ (Say: "It is He Who has created you on the earth...") meaning, He has spread and distributed you all througout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms. وَإِلَيْهِ تُحْشَرُونَ (and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said; وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (They say: "When will this promise come to pass if you are telling the truth?") meaning, 'when will this gathering after separation that you are informing us of, occur?' قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ (Say: "The knowledge is with Allah only...") meaning, 'no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.' وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ (and I am only a plain warner.) meaning, 'I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says, فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا (But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them. وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ - وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (And if those who did wrong had all that is in the earth entirely and the like of it with it, they would [attempt to] ransom themselves thereby from the worst of the punishment on the Day of Resurrection. And there will appear to them from Allah that which they had not taken into account.)(39:47-48) This is why it will be said to them in order to scold and reprimand them, هَٰذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ (This is what you were calling for!) meaning, that you were seeking to hasten.

Who is it besides the Most Gracious that can be an army to you to help you? The disbelievers are in nothing but delusion (20)Who is it that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and flee (21)Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path (22)Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give. (23)Say: "It is He Who has created you on the earth, and to Him shall you be gathered. (24)They say: "When will this promise come to pass, if you are telling the truth? (25)Say: "The knowledge is with Allah only, and I am only a plain warner. (26)But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for! (27) No One will help You and No One can grant Sustenance except for Allah Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for. Allah says, أَمَّنْ هَٰذَا الَّذِي هُوَ جُنْدٌ لَكُمْ يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَٰنِ ۚ (Who is it besides the Most Gracious that can be an army to you to help?) imeaning, there is no protector or helper for you besides Him. This is the reason that Allah says, إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ (The disbelievers are in nothing but delusion.) Then Allah says, أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ (Who is it that can provide for you if He should withhold His provision?) meaning, who is it that can provide for you if Allah cuts off your sustenance? There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him. Thus, Allah says, بَلْ لَجُّوا (Nay, but they continue) meaning, they persist in their transgression, lying and misguidance. فِي عُتُوٍّ وَنُفُورٍ (to be in pride, and flee.) meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it. The Parable of the Disbeliever and the Believer Then Allah says, أَفَمَنْ يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّنْ يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?) This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided, أَمَّنْ يَمْشِي سَوِيًّا (or he who walks upright) meaning, he who stands erect. عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (on a straight path?) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well. This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire. احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ - مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire.)(37:22,23) "Companions" here means those like them. Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces?" So the Prophet ﷺ replied, أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِمْ (Is not He who made them to walk on their legs able to make them walk on their faces?") This Hadith is also recorded in the Two Sahihs. Allah's Power to create and It being an Evidence of the Final Abode Allah says, قُلْ هُوَ الَّذِي أَنْشَأَكُمْ (Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says, وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ (and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning. قَلِيلًا مَا تَشْكُرُونَ (Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions. قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ (Say: "It is He Who has created you on the earth...") meaning, He has spread and distributed you all througout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms. وَإِلَيْهِ تُحْشَرُونَ (and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said; وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (They say: "When will this promise come to pass if you are telling the truth?") meaning, 'when will this gathering after separation that you are informing us of, occur?' قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ (Say: "The knowledge is with Allah only...") meaning, 'no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.' وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ (and I am only a plain warner.) meaning, 'I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says, فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا (But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them. وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ - وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (And if those who did wrong had all that is in the earth entirely and the like of it with it, they would [attempt to] ransom themselves thereby from the worst of the punishment on the Day of Resurrection. And there will appear to them from Allah that which they had not taken into account.)(39:47-48) This is why it will be said to them in order to scold and reprimand them, هَٰذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ (This is what you were calling for!) meaning, that you were seeking to hasten.

Who is it besides the Most Gracious that can be an army to you to help you? The disbelievers are in nothing but delusion (20)Who is it that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and flee (21)Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path (22)Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give. (23)Say: "It is He Who has created you on the earth, and to Him shall you be gathered. (24)They say: "When will this promise come to pass, if you are telling the truth? (25)Say: "The knowledge is with Allah only, and I am only a plain warner. (26)But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for! (27) No One will help You and No One can grant Sustenance except for Allah Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for. Allah says, أَمَّنْ هَٰذَا الَّذِي هُوَ جُنْدٌ لَكُمْ يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَٰنِ ۚ (Who is it besides the Most Gracious that can be an army to you to help?) imeaning, there is no protector or helper for you besides Him. This is the reason that Allah says, إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ (The disbelievers are in nothing but delusion.) Then Allah says, أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ (Who is it that can provide for you if He should withhold His provision?) meaning, who is it that can provide for you if Allah cuts off your sustenance? There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him. Thus, Allah says, بَلْ لَجُّوا (Nay, but they continue) meaning, they persist in their transgression, lying and misguidance. فِي عُتُوٍّ وَنُفُورٍ (to be in pride, and flee.) meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it. The Parable of the Disbeliever and the Believer Then Allah says, أَفَمَنْ يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّنْ يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?) This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided, أَمَّنْ يَمْشِي سَوِيًّا (or he who walks upright) meaning, he who stands erect. عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (on a straight path?) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well. This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire. احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ - مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire.)(37:22,23) "Companions" here means those like them. Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces?" So the Prophet ﷺ replied, أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِمْ (Is not He who made them to walk on their legs able to make them walk on their faces?") This Hadith is also recorded in the Two Sahihs. Allah's Power to create and It being an Evidence of the Final Abode Allah says, قُلْ هُوَ الَّذِي أَنْشَأَكُمْ (Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says, وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ (and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning. قَلِيلًا مَا تَشْكُرُونَ (Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions. قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ (Say: "It is He Who has created you on the earth...") meaning, He has spread and distributed you all througout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms. وَإِلَيْهِ تُحْشَرُونَ (and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said; وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (They say: "When will this promise come to pass if you are telling the truth?") meaning, 'when will this gathering after separation that you are informing us of, occur?' قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ (Say: "The knowledge is with Allah only...") meaning, 'no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.' وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ (and I am only a plain warner.) meaning, 'I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says, فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا (But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them. وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ - وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (And if those who did wrong had all that is in the earth entirely and the like of it with it, they would [attempt to] ransom themselves thereby from the worst of the punishment on the Day of Resurrection. And there will appear to them from Allah that which they had not taken into account.)(39:47-48) This is why it will be said to them in order to scold and reprimand them, هَٰذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ (This is what you were calling for!) meaning, that you were seeking to hasten.

Who is it besides the Most Gracious that can be an army to you to help you? The disbelievers are in nothing but delusion (20)Who is it that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and flee (21)Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path (22)Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give. (23)Say: "It is He Who has created you on the earth, and to Him shall you be gathered. (24)They say: "When will this promise come to pass, if you are telling the truth? (25)Say: "The knowledge is with Allah only, and I am only a plain warner. (26)But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for! (27) No One will help You and No One can grant Sustenance except for Allah Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for. Allah says, أَمَّنْ هَٰذَا الَّذِي هُوَ جُنْدٌ لَكُمْ يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَٰنِ ۚ (Who is it besides the Most Gracious that can be an army to you to help?) imeaning, there is no protector or helper for you besides Him. This is the reason that Allah says, إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ (The disbelievers are in nothing but delusion.) Then Allah says, أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ (Who is it that can provide for you if He should withhold His provision?) meaning, who is it that can provide for you if Allah cuts off your sustenance? There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him. Thus, Allah says, بَلْ لَجُّوا (Nay, but they continue) meaning, they persist in their transgression, lying and misguidance. فِي عُتُوٍّ وَنُفُورٍ (to be in pride, and flee.) meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it. The Parable of the Disbeliever and the Believer Then Allah says, أَفَمَنْ يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّنْ يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?) This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided, أَمَّنْ يَمْشِي سَوِيًّا (or he who walks upright) meaning, he who stands erect. عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (on a straight path?) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well. This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire. احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ - مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire.)(37:22,23) "Companions" here means those like them. Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces?" So the Prophet ﷺ replied, أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِمْ (Is not He who made them to walk on their legs able to make them walk on their faces?") This Hadith is also recorded in the Two Sahihs. Allah's Power to create and It being an Evidence of the Final Abode Allah says, قُلْ هُوَ الَّذِي أَنْشَأَكُمْ (Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says, وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ (and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning. قَلِيلًا مَا تَشْكُرُونَ (Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions. قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ (Say: "It is He Who has created you on the earth...") meaning, He has spread and distributed you all througout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms. وَإِلَيْهِ تُحْشَرُونَ (and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said; وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (They say: "When will this promise come to pass if you are telling the truth?") meaning, 'when will this gathering after separation that you are informing us of, occur?' قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ (Say: "The knowledge is with Allah only...") meaning, 'no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.' وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ (and I am only a plain warner.) meaning, 'I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says, فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا (But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them. وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ - وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (And if those who did wrong had all that is in the earth entirely and the like of it with it, they would [attempt to] ransom themselves thereby from the worst of the punishment on the Day of Resurrection. And there will appear to them from Allah that which they had not taken into account.)(39:47-48) This is why it will be said to them in order to scold and reprimand them, هَٰذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ (This is what you were calling for!) meaning, that you were seeking to hasten.

Who is it besides the Most Gracious that can be an army to you to help you? The disbelievers are in nothing but delusion (20)Who is it that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and flee (21)Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path (22)Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give. (23)Say: "It is He Who has created you on the earth, and to Him shall you be gathered. (24)They say: "When will this promise come to pass, if you are telling the truth? (25)Say: "The knowledge is with Allah only, and I am only a plain warner. (26)But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for! (27) No One will help You and No One can grant Sustenance except for Allah Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for. Allah says, أَمَّنْ هَٰذَا الَّذِي هُوَ جُنْدٌ لَكُمْ يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَٰنِ ۚ (Who is it besides the Most Gracious that can be an army to you to help?) imeaning, there is no protector or helper for you besides Him. This is the reason that Allah says, إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ (The disbelievers are in nothing but delusion.) Then Allah says, أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ (Who is it that can provide for you if He should withhold His provision?) meaning, who is it that can provide for you if Allah cuts off your sustenance? There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him. Thus, Allah says, بَلْ لَجُّوا (Nay, but they continue) meaning, they persist in their transgression, lying and misguidance. فِي عُتُوٍّ وَنُفُورٍ (to be in pride, and flee.) meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it. The Parable of the Disbeliever and the Believer Then Allah says, أَفَمَنْ يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّنْ يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?) This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided, أَمَّنْ يَمْشِي سَوِيًّا (or he who walks upright) meaning, he who stands erect. عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ (on a straight path?) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well. This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire. احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ - مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire.)(37:22,23) "Companions" here means those like them. Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces?" So the Prophet ﷺ replied, أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِمْ (Is not He who made them to walk on their legs able to make them walk on their faces?") This Hadith is also recorded in the Two Sahihs. Allah's Power to create and It being an Evidence of the Final Abode Allah says, قُلْ هُوَ الَّذِي أَنْشَأَكُمْ (Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says, وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ (and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning. قَلِيلًا مَا تَشْكُرُونَ (Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions. قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ (Say: "It is He Who has created you on the earth...") meaning, He has spread and distributed you all througout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms. وَإِلَيْهِ تُحْشَرُونَ (and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said; وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (They say: "When will this promise come to pass if you are telling the truth?") meaning, 'when will this gathering after separation that you are informing us of, occur?' قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ (Say: "The knowledge is with Allah only...") meaning, 'no one knows the time of the Day of Judgement exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.' وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ (and I am only a plain warner.) meaning, 'I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says, فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا (But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgement begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them. وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ - وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (And if those who did wrong had all that is in the earth entirely and the like of it with it, they would [attempt to] ransom themselves thereby from the worst of the punishment on the Day of Resurrection. And there will appear to them from Allah that which they had not taken into account.)(39:47-48) This is why it will be said to them in order to scold and reprimand them, هَٰذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ (This is what you were calling for!) meaning, that you were seeking to hasten.

Say: "Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment? (28)Say: "He is the Most Gracious, in Him we believe, and upon Him we rely. So, you will come to know who it is that is in manifest error. (29)Say: "Tell me! If (all) your water were to sink away, who then can supply you with flowing water? (30) The Death of the Believer will not save the Disbeliever, so let Him reflect upon His Deliverance Allah says, قُلْ (say) 'O Muhammad to these idolators who are associating partners with Allah and denying His favors,' أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَنْ مَعِيَ أَوْ رَحِمَنَا فَمَنْ يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ (Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment?) meaning, 'save yourselves, for verily, there is nothing that can rescue you from Allah except repentance, turning to Him for forgiveness and returning to His religion. Your hopes that torment and exemplary punishment will strike us, will not benefit you. Whether Allah punishes us or has mercy on us, there is no escaping from Allah's punishment and painful torment that you will suffer.' Then Allah says, قُلْ هُوَ الرَّحْمَٰنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا ۖ (Say: "He is the Most Gracious, in Him we believe, and upon Him we rely.) meaning, 'we believe in the Lord of all that exists, the Most Gracious, the Most Merciful, and upon Him we rely in all of our affairs.' This is as Allah says, فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ (So worship Him and rely upon Him.)(11:123) Thus, Allah continues saying, فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُبِينٍ (So, you will come to know who it is that is in manifest error.) meaning, 'between Us and you, and to whom the final end (ultimate victory) will be for in this life and in the Hereafter.' Reminding of Allah's Blessing by the springing of Water and the Threat of It being taken away Allah says; قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا (Say: "Tell me! If your water were to sink away...") meaning, if it were to go away, disappearing into the lowest depths of the earth, then it would not be reachable with iron axes nor strong arms. 'Gha'ir' (sinking) as used here in the Ayah, is the opposite of springing forth. This is why Allah says, فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ (who then can supply you with flowing water?) meaning, springing forth, flowing, running upon the face of the earth. This means that no one is able to do this except Allah. So, it is merely out of His favor and His grace that He causes water to spring forth for you, and He makes it run to the various regions of the earth in an amount that is suitable for the needs of servants, be it little or abundant. So Allah's is all the praise and thanks. This is the end of the Tafsir of Surat Al-Mulk and all praise and thanks are due to Allah.

Say: "Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment? (28)Say: "He is the Most Gracious, in Him we believe, and upon Him we rely. So, you will come to know who it is that is in manifest error. (29)Say: "Tell me! If (all) your water were to sink away, who then can supply you with flowing water? (30) The Death of the Believer will not save the Disbeliever, so let Him reflect upon His Deliverance Allah says, قُلْ (say) 'O Muhammad to these idolators who are associating partners with Allah and denying His favors,' أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَنْ مَعِيَ أَوْ رَحِمَنَا فَمَنْ يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ (Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment?) meaning, 'save yourselves, for verily, there is nothing that can rescue you from Allah except repentance, turning to Him for forgiveness and returning to His religion. Your hopes that torment and exemplary punishment will strike us, will not benefit you. Whether Allah punishes us or has mercy on us, there is no escaping from Allah's punishment and painful torment that you will suffer.' Then Allah says, قُلْ هُوَ الرَّحْمَٰنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا ۖ (Say: "He is the Most Gracious, in Him we believe, and upon Him we rely.) meaning, 'we believe in the Lord of all that exists, the Most Gracious, the Most Merciful, and upon Him we rely in all of our affairs.' This is as Allah says, فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ (So worship Him and rely upon Him.)(11:123) Thus, Allah continues saying, فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُبِينٍ (So, you will come to know who it is that is in manifest error.) meaning, 'between Us and you, and to whom the final end (ultimate victory) will be for in this life and in the Hereafter.' Reminding of Allah's Blessing by the springing of Water and the Threat of It being taken away Allah says; قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا (Say: "Tell me! If your water were to sink away...") meaning, if it were to go away, disappearing into the lowest depths of the earth, then it would not be reachable with iron axes nor strong arms. 'Gha'ir' (sinking) as used here in the Ayah, is the opposite of springing forth. This is why Allah says, فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ (who then can supply you with flowing water?) meaning, springing forth, flowing, running upon the face of the earth. This means that no one is able to do this except Allah. So, it is merely out of His favor and His grace that He causes water to spring forth for you, and He makes it run to the various regions of the earth in an amount that is suitable for the needs of servants, be it little or abundant. So Allah's is all the praise and thanks. This is the end of the Tafsir of Surat Al-Mulk and all praise and thanks are due to Allah.

Say: "Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment? (28)Say: "He is the Most Gracious, in Him we believe, and upon Him we rely. So, you will come to know who it is that is in manifest error. (29)Say: "Tell me! If (all) your water were to sink away, who then can supply you with flowing water? (30) The Death of the Believer will not save the Disbeliever, so let Him reflect upon His Deliverance Allah says, قُلْ (say) 'O Muhammad to these idolators who are associating partners with Allah and denying His favors,' أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَنْ مَعِيَ أَوْ رَحِمَنَا فَمَنْ يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ (Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment?) meaning, 'save yourselves, for verily, there is nothing that can rescue you from Allah except repentance, turning to Him for forgiveness and returning to His religion. Your hopes that torment and exemplary punishment will strike us, will not benefit you. Whether Allah punishes us or has mercy on us, there is no escaping from Allah's punishment and painful torment that you will suffer.' Then Allah says, قُلْ هُوَ الرَّحْمَٰنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا ۖ (Say: "He is the Most Gracious, in Him we believe, and upon Him we rely.) meaning, 'we believe in the Lord of all that exists, the Most Gracious, the Most Merciful, and upon Him we rely in all of our affairs.' This is as Allah says, فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ (So worship Him and rely upon Him.)(11:123) Thus, Allah continues saying, فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُبِينٍ (So, you will come to know who it is that is in manifest error.) meaning, 'between Us and you, and to whom the final end (ultimate victory) will be for in this life and in the Hereafter.' Reminding of Allah's Blessing by the springing of Water and the Threat of It being taken away Allah says; قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا (Say: "Tell me! If your water were to sink away...") meaning, if it were to go away, disappearing into the lowest depths of the earth, then it would not be reachable with iron axes nor strong arms. 'Gha'ir' (sinking) as used here in the Ayah, is the opposite of springing forth. This is why Allah says, فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ (who then can supply you with flowing water?) meaning, springing forth, flowing, running upon the face of the earth. This means that no one is able to do this except Allah. So, it is merely out of His favor and His grace that He causes water to spring forth for you, and He makes it run to the various regions of the earth in an amount that is suitable for the needs of servants, be it little or abundant. So Allah's is all the praise and thanks. This is the end of the Tafsir of Surat Al-Mulk and all praise and thanks are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ - مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ - وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ - وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ - فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ - إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (1. Nun. By the pen and by what they Yastur.)(2. You, by the grace of your Lord, are not insane.)(3. And verily, for you will be reward that is not Mamnun.)(4. And verily, you are on an exalted character.)(5. You will see, and they will see,)(6. Which of you is afflicted with madness.)(7. Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) We have already discussed the special letters of the Arabic alphabet at the beginning of Surat Al-Baqarah. Thus, Allah's saying, ن ۚ (Nun), is like Allah's saying, ص ۚ (Sad), and Allah's saying,(38:1) ق ۚ (Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. This has been discussed at length previously and there is no need to repeat it here. The Explanation of the Pen Concerning Allah's statement, وَالْقَلَمِ (By the pen) The apparent meaning is that this refers to the actual pen that is used to write. This is like Allah's saying, اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.)(96:3-5) Therefore, this statement is Allah's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained. Thus, Allah continues by saying, وَمَا يَسْطُرُونَ (and by what they Yastur.) Ibn 'Abbas, Mujahid and Qatadah all said that this means, "what they write." As-Suddi said, "The angels and the deeds of the servants they record." Others said, "Rather, what is meant here is the pen which Allah caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth." For this, they present Hadiths that have been reported about the Pen. Ibn Abi Hatim recorded from Al-Walid bin 'Ubadah bin As-Samit that he said, "My father called for me when he was dying and he said to me: 'Verily, I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ، قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟ قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَدِ (Verily, the first of what Allah created was the Pen, and He said to it: "Write." The Pen said: "O my Lord, what shall I write?" He said: "Write the decree and whatever will throughout eternity.")" This Hadith has been recorded by Imam Ahmad through various routes of transmission. At-Tirmidhi also recorded it from a Hadith of Abu Dawud At-Tayalisi and he (At-Tirmidhi) said about it, "Hasan Sahih, Gharib." Swearing by the Pen refers to the Greatness of the Prophet (ﷺ) Allah says, مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ (You, by the grace of your Lord, are not insane.) meaning – and all praise is due to Allah – 'you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.' وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ (And verily, for you will be reward that is not Mamnun.) meaning, 'for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.' The meaning of: غَيْرَ مَمْنُونٍ (not Mamnūn) is that it will not be cut off. This is similar to Allah's statement, عَطَاءً غَيْرَ مَجْذُوذٍ (a gift without an end.)(11:108) and His statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.)(95:6) Mujahid said, غَيْرَ مَمْنُونٍ (Without Mamnūn) means "Without reckoning." And this refers back to what we have said before. The Explanation of the Statement: "Verily, You are on an Exalted Character." Concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) Al-'Awfi reported from Ibn 'Abbas, "Verily, you are on a great religion, and it is Islam." Likewise said Mujahid, Abu Malik, As-Suddi and Ar-Rabi' bin Anas. Ad-Dahhak and Ibn Zayd also said this. Sa'id bin Abi 'Arubah reported from Qatadah that he said concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) "It has been mentioned to us that Sa'd bin Hisham asked 'A'ishah about the character of the Messenger of Allah ﷺ, so she replied: 'Have you not read the Qur'an?' Sa'd said: 'Of course.' Then she said: 'Verily, the character of the Messenger of Allah ﷺ was the Qur'an.'" 'Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length. This means that he would act according to the commands and the prohibition in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said, "I served the Messenger of Allah ﷺ for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: 'Why did you do that' And he never said to me concerning something I had not done: 'Why didn't you do this?' He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah ﷺ. And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah." Imam Al-Bukhari recorded that Al-Bara' said, "The Messenger of Allah ﷺ had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short." The Hadiths concerning this matter are numerous. Abu 'Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama'il. Imam Ahmad recorded that 'A'ishah said, "The Messenger of Allah ﷺ never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah." Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاقِ (I have only been sent to perfect righteous behavior.) Ahmad was alone in recording this Hadith. In reference to Allah's statement, فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ (You will see, and they will see, which of you is afflicted with madness.) then it means, 'you will know, O Muhammad – and those who oppose you and reject you, will know – who is insane and misguided among you.' This is like Allah's statement, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!)(54:26) Allah also says, وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily (either) we or you are rightly guided or in plain error.)(34:24) Ibn Jurayj reported from Ibn 'Abbas, it means "You will know and they will know on the Day of Judgement." Al-'Awfi reported from Ibn 'Abbas; بِأَيْيِكُمُ الْمَفْتُونُ (Which of you is Maftun (afflicted with madness) means which of you is crazy. This was also said by Mujahid and others as well. The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means, 'so you will know and they will know,' or 'you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allah knows best. Then Allah says, إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) meaning, 'He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ - مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ - وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ - وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ - فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ - إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (1. Nun. By the pen and by what they Yastur.)(2. You, by the grace of your Lord, are not insane.)(3. And verily, for you will be reward that is not Mamnun.)(4. And verily, you are on an exalted character.)(5. You will see, and they will see,)(6. Which of you is afflicted with madness.)(7. Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) We have already discussed the special letters of the Arabic alphabet at the beginning of Surat Al-Baqarah. Thus, Allah's saying, ن ۚ (Nun), is like Allah's saying, ص ۚ (Sad), and Allah's saying,(38:1) ق ۚ (Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. This has been discussed at length previously and there is no need to repeat it here. The Explanation of the Pen Concerning Allah's statement, وَالْقَلَمِ (By the pen) The apparent meaning is that this refers to the actual pen that is used to write. This is like Allah's saying, اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.)(96:3-5) Therefore, this statement is Allah's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained. Thus, Allah continues by saying, وَمَا يَسْطُرُونَ (and by what they Yastur.) Ibn 'Abbas, Mujahid and Qatadah all said that this means, "what they write." As-Suddi said, "The angels and the deeds of the servants they record." Others said, "Rather, what is meant here is the pen which Allah caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth." For this, they present Hadiths that have been reported about the Pen. Ibn Abi Hatim recorded from Al-Walid bin 'Ubadah bin As-Samit that he said, "My father called for me when he was dying and he said to me: 'Verily, I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ، قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟ قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَدِ (Verily, the first of what Allah created was the Pen, and He said to it: "Write." The Pen said: "O my Lord, what shall I write?" He said: "Write the decree and whatever will throughout eternity.")" This Hadith has been recorded by Imam Ahmad through various routes of transmission. At-Tirmidhi also recorded it from a Hadith of Abu Dawud At-Tayalisi and he (At-Tirmidhi) said about it, "Hasan Sahih, Gharib." Swearing by the Pen refers to the Greatness of the Prophet (ﷺ) Allah says, مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ (You, by the grace of your Lord, are not insane.) meaning – and all praise is due to Allah – 'you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.' وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ (And verily, for you will be reward that is not Mamnun.) meaning, 'for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.' The meaning of: غَيْرَ مَمْنُونٍ (not Mamnūn) is that it will not be cut off. This is similar to Allah's statement, عَطَاءً غَيْرَ مَجْذُوذٍ (a gift without an end.)(11:108) and His statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.)(95:6) Mujahid said, غَيْرَ مَمْنُونٍ (Without Mamnūn) means "Without reckoning." And this refers back to what we have said before. The Explanation of the Statement: "Verily, You are on an Exalted Character." Concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) Al-'Awfi reported from Ibn 'Abbas, "Verily, you are on a great religion, and it is Islam." Likewise said Mujahid, Abu Malik, As-Suddi and Ar-Rabi' bin Anas. Ad-Dahhak and Ibn Zayd also said this. Sa'id bin Abi 'Arubah reported from Qatadah that he said concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) "It has been mentioned to us that Sa'd bin Hisham asked 'A'ishah about the character of the Messenger of Allah ﷺ, so she replied: 'Have you not read the Qur'an?' Sa'd said: 'Of course.' Then she said: 'Verily, the character of the Messenger of Allah ﷺ was the Qur'an.'" 'Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length. This means that he would act according to the commands and the prohibition in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said, "I served the Messenger of Allah ﷺ for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: 'Why did you do that' And he never said to me concerning something I had not done: 'Why didn't you do this?' He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah ﷺ. And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah." Imam Al-Bukhari recorded that Al-Bara' said, "The Messenger of Allah ﷺ had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short." The Hadiths concerning this matter are numerous. Abu 'Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama'il. Imam Ahmad recorded that 'A'ishah said, "The Messenger of Allah ﷺ never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah." Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاقِ (I have only been sent to perfect righteous behavior.) Ahmad was alone in recording this Hadith. In reference to Allah's statement, فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ (You will see, and they will see, which of you is afflicted with madness.) then it means, 'you will know, O Muhammad – and those who oppose you and reject you, will know – who is insane and misguided among you.' This is like Allah's statement, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!)(54:26) Allah also says, وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily (either) we or you are rightly guided or in plain error.)(34:24) Ibn Jurayj reported from Ibn 'Abbas, it means "You will know and they will know on the Day of Judgement." Al-'Awfi reported from Ibn 'Abbas; بِأَيْيِكُمُ الْمَفْتُونُ (Which of you is Maftun (afflicted with madness) means which of you is crazy. This was also said by Mujahid and others as well. The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means, 'so you will know and they will know,' or 'you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allah knows best. Then Allah says, إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) meaning, 'He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ - مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ - وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ - وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ - فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ - إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (1. Nun. By the pen and by what they Yastur.)(2. You, by the grace of your Lord, are not insane.)(3. And verily, for you will be reward that is not Mamnun.)(4. And verily, you are on an exalted character.)(5. You will see, and they will see,)(6. Which of you is afflicted with madness.)(7. Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) We have already discussed the special letters of the Arabic alphabet at the beginning of Surat Al-Baqarah. Thus, Allah's saying, ن ۚ (Nun), is like Allah's saying, ص ۚ (Sad), and Allah's saying,(38:1) ق ۚ (Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. This has been discussed at length previously and there is no need to repeat it here. The Explanation of the Pen Concerning Allah's statement, وَالْقَلَمِ (By the pen) The apparent meaning is that this refers to the actual pen that is used to write. This is like Allah's saying, اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.)(96:3-5) Therefore, this statement is Allah's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained. Thus, Allah continues by saying, وَمَا يَسْطُرُونَ (and by what they Yastur.) Ibn 'Abbas, Mujahid and Qatadah all said that this means, "what they write." As-Suddi said, "The angels and the deeds of the servants they record." Others said, "Rather, what is meant here is the pen which Allah caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth." For this, they present Hadiths that have been reported about the Pen. Ibn Abi Hatim recorded from Al-Walid bin 'Ubadah bin As-Samit that he said, "My father called for me when he was dying and he said to me: 'Verily, I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ، قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟ قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَدِ (Verily, the first of what Allah created was the Pen, and He said to it: "Write." The Pen said: "O my Lord, what shall I write?" He said: "Write the decree and whatever will throughout eternity.")" This Hadith has been recorded by Imam Ahmad through various routes of transmission. At-Tirmidhi also recorded it from a Hadith of Abu Dawud At-Tayalisi and he (At-Tirmidhi) said about it, "Hasan Sahih, Gharib." Swearing by the Pen refers to the Greatness of the Prophet (ﷺ) Allah says, مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ (You, by the grace of your Lord, are not insane.) meaning – and all praise is due to Allah – 'you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.' وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ (And verily, for you will be reward that is not Mamnun.) meaning, 'for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.' The meaning of: غَيْرَ مَمْنُونٍ (not Mamnūn) is that it will not be cut off. This is similar to Allah's statement, عَطَاءً غَيْرَ مَجْذُوذٍ (a gift without an end.)(11:108) and His statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.)(95:6) Mujahid said, غَيْرَ مَمْنُونٍ (Without Mamnūn) means "Without reckoning." And this refers back to what we have said before. The Explanation of the Statement: "Verily, You are on an Exalted Character." Concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) Al-'Awfi reported from Ibn 'Abbas, "Verily, you are on a great religion, and it is Islam." Likewise said Mujahid, Abu Malik, As-Suddi and Ar-Rabi' bin Anas. Ad-Dahhak and Ibn Zayd also said this. Sa'id bin Abi 'Arubah reported from Qatadah that he said concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) "It has been mentioned to us that Sa'd bin Hisham asked 'A'ishah about the character of the Messenger of Allah ﷺ, so she replied: 'Have you not read the Qur'an?' Sa'd said: 'Of course.' Then she said: 'Verily, the character of the Messenger of Allah ﷺ was the Qur'an.'" 'Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length. This means that he would act according to the commands and the prohibition in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said, "I served the Messenger of Allah ﷺ for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: 'Why did you do that' And he never said to me concerning something I had not done: 'Why didn't you do this?' He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah ﷺ. And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah." Imam Al-Bukhari recorded that Al-Bara' said, "The Messenger of Allah ﷺ had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short." The Hadiths concerning this matter are numerous. Abu 'Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama'il. Imam Ahmad recorded that 'A'ishah said, "The Messenger of Allah ﷺ never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah." Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاقِ (I have only been sent to perfect righteous behavior.) Ahmad was alone in recording this Hadith. In reference to Allah's statement, فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ (You will see, and they will see, which of you is afflicted with madness.) then it means, 'you will know, O Muhammad – and those who oppose you and reject you, will know – who is insane and misguided among you.' This is like Allah's statement, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!)(54:26) Allah also says, وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily (either) we or you are rightly guided or in plain error.)(34:24) Ibn Jurayj reported from Ibn 'Abbas, it means "You will know and they will know on the Day of Judgement." Al-'Awfi reported from Ibn 'Abbas; بِأَيْيِكُمُ الْمَفْتُونُ (Which of you is Maftun (afflicted with madness) means which of you is crazy. This was also said by Mujahid and others as well. The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means, 'so you will know and they will know,' or 'you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allah knows best. Then Allah says, إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) meaning, 'He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ - مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ - وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ - وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ - فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ - إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (1. Nun. By the pen and by what they Yastur.)(2. You, by the grace of your Lord, are not insane.)(3. And verily, for you will be reward that is not Mamnun.)(4. And verily, you are on an exalted character.)(5. You will see, and they will see,)(6. Which of you is afflicted with madness.)(7. Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) We have already discussed the special letters of the Arabic alphabet at the beginning of Surat Al-Baqarah. Thus, Allah's saying, ن ۚ (Nun), is like Allah's saying, ص ۚ (Sad), and Allah's saying,(38:1) ق ۚ (Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. This has been discussed at length previously and there is no need to repeat it here. The Explanation of the Pen Concerning Allah's statement, وَالْقَلَمِ (By the pen) The apparent meaning is that this refers to the actual pen that is used to write. This is like Allah's saying, اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.)(96:3-5) Therefore, this statement is Allah's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained. Thus, Allah continues by saying, وَمَا يَسْطُرُونَ (and by what they Yastur.) Ibn 'Abbas, Mujahid and Qatadah all said that this means, "what they write." As-Suddi said, "The angels and the deeds of the servants they record." Others said, "Rather, what is meant here is the pen which Allah caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth." For this, they present Hadiths that have been reported about the Pen. Ibn Abi Hatim recorded from Al-Walid bin 'Ubadah bin As-Samit that he said, "My father called for me when he was dying and he said to me: 'Verily, I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ، قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟ قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَدِ (Verily, the first of what Allah created was the Pen, and He said to it: "Write." The Pen said: "O my Lord, what shall I write?" He said: "Write the decree and whatever will throughout eternity.")" This Hadith has been recorded by Imam Ahmad through various routes of transmission. At-Tirmidhi also recorded it from a Hadith of Abu Dawud At-Tayalisi and he (At-Tirmidhi) said about it, "Hasan Sahih, Gharib." Swearing by the Pen refers to the Greatness of the Prophet (ﷺ) Allah says, مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ (You, by the grace of your Lord, are not insane.) meaning – and all praise is due to Allah – 'you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.' وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ (And verily, for you will be reward that is not Mamnun.) meaning, 'for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.' The meaning of: غَيْرَ مَمْنُونٍ (not Mamnūn) is that it will not be cut off. This is similar to Allah's statement, عَطَاءً غَيْرَ مَجْذُوذٍ (a gift without an end.)(11:108) and His statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.)(95:6) Mujahid said, غَيْرَ مَمْنُونٍ (Without Mamnūn) means "Without reckoning." And this refers back to what we have said before. The Explanation of the Statement: "Verily, You are on an Exalted Character." Concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) Al-'Awfi reported from Ibn 'Abbas, "Verily, you are on a great religion, and it is Islam." Likewise said Mujahid, Abu Malik, As-Suddi and Ar-Rabi' bin Anas. Ad-Dahhak and Ibn Zayd also said this. Sa'id bin Abi 'Arubah reported from Qatadah that he said concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) "It has been mentioned to us that Sa'd bin Hisham asked 'A'ishah about the character of the Messenger of Allah ﷺ, so she replied: 'Have you not read the Qur'an?' Sa'd said: 'Of course.' Then she said: 'Verily, the character of the Messenger of Allah ﷺ was the Qur'an.'" 'Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length. This means that he would act according to the commands and the prohibition in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said, "I served the Messenger of Allah ﷺ for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: 'Why did you do that' And he never said to me concerning something I had not done: 'Why didn't you do this?' He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah ﷺ. And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah." Imam Al-Bukhari recorded that Al-Bara' said, "The Messenger of Allah ﷺ had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short." The Hadiths concerning this matter are numerous. Abu 'Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama'il. Imam Ahmad recorded that 'A'ishah said, "The Messenger of Allah ﷺ never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah." Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاقِ (I have only been sent to perfect righteous behavior.) Ahmad was alone in recording this Hadith. In reference to Allah's statement, فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ (You will see, and they will see, which of you is afflicted with madness.) then it means, 'you will know, O Muhammad – and those who oppose you and reject you, will know – who is insane and misguided among you.' This is like Allah's statement, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!)(54:26) Allah also says, وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily (either) we or you are rightly guided or in plain error.)(34:24) Ibn Jurayj reported from Ibn 'Abbas, it means "You will know and they will know on the Day of Judgement." Al-'Awfi reported from Ibn 'Abbas; بِأَيْيِكُمُ الْمَفْتُونُ (Which of you is Maftun (afflicted with madness) means which of you is crazy. This was also said by Mujahid and others as well. The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means, 'so you will know and they will know,' or 'you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allah knows best. Then Allah says, إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) meaning, 'He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ - مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ - وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ - وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ - فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ - إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (1. Nun. By the pen and by what they Yastur.)(2. You, by the grace of your Lord, are not insane.)(3. And verily, for you will be reward that is not Mamnun.)(4. And verily, you are on an exalted character.)(5. You will see, and they will see,)(6. Which of you is afflicted with madness.)(7. Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) We have already discussed the special letters of the Arabic alphabet at the beginning of Surat Al-Baqarah. Thus, Allah's saying, ن ۚ (Nun), is like Allah's saying, ص ۚ (Sad), and Allah's saying,(38:1) ق ۚ (Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. This has been discussed at length previously and there is no need to repeat it here. The Explanation of the Pen Concerning Allah's statement, وَالْقَلَمِ (By the pen) The apparent meaning is that this refers to the actual pen that is used to write. This is like Allah's saying, اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.)(96:3-5) Therefore, this statement is Allah's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained. Thus, Allah continues by saying, وَمَا يَسْطُرُونَ (and by what they Yastur.) Ibn 'Abbas, Mujahid and Qatadah all said that this means, "what they write." As-Suddi said, "The angels and the deeds of the servants they record." Others said, "Rather, what is meant here is the pen which Allah caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth." For this, they present Hadiths that have been reported about the Pen. Ibn Abi Hatim recorded from Al-Walid bin 'Ubadah bin As-Samit that he said, "My father called for me when he was dying and he said to me: 'Verily, I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ، قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟ قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَدِ (Verily, the first of what Allah created was the Pen, and He said to it: "Write." The Pen said: "O my Lord, what shall I write?" He said: "Write the decree and whatever will throughout eternity.")" This Hadith has been recorded by Imam Ahmad through various routes of transmission. At-Tirmidhi also recorded it from a Hadith of Abu Dawud At-Tayalisi and he (At-Tirmidhi) said about it, "Hasan Sahih, Gharib." Swearing by the Pen refers to the Greatness of the Prophet (ﷺ) Allah says, مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ (You, by the grace of your Lord, are not insane.) meaning – and all praise is due to Allah – 'you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.' وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ (And verily, for you will be reward that is not Mamnun.) meaning, 'for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.' The meaning of: غَيْرَ مَمْنُونٍ (not Mamnūn) is that it will not be cut off. This is similar to Allah's statement, عَطَاءً غَيْرَ مَجْذُوذٍ (a gift without an end.)(11:108) and His statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.)(95:6) Mujahid said, غَيْرَ مَمْنُونٍ (Without Mamnūn) means "Without reckoning." And this refers back to what we have said before. The Explanation of the Statement: "Verily, You are on an Exalted Character." Concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) Al-'Awfi reported from Ibn 'Abbas, "Verily, you are on a great religion, and it is Islam." Likewise said Mujahid, Abu Malik, As-Suddi and Ar-Rabi' bin Anas. Ad-Dahhak and Ibn Zayd also said this. Sa'id bin Abi 'Arubah reported from Qatadah that he said concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) "It has been mentioned to us that Sa'd bin Hisham asked 'A'ishah about the character of the Messenger of Allah ﷺ, so she replied: 'Have you not read the Qur'an?' Sa'd said: 'Of course.' Then she said: 'Verily, the character of the Messenger of Allah ﷺ was the Qur'an.'" 'Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length. This means that he would act according to the commands and the prohibition in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said, "I served the Messenger of Allah ﷺ for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: 'Why did you do that' And he never said to me concerning something I had not done: 'Why didn't you do this?' He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah ﷺ. And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah." Imam Al-Bukhari recorded that Al-Bara' said, "The Messenger of Allah ﷺ had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short." The Hadiths concerning this matter are numerous. Abu 'Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama'il. Imam Ahmad recorded that 'A'ishah said, "The Messenger of Allah ﷺ never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah." Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاقِ (I have only been sent to perfect righteous behavior.) Ahmad was alone in recording this Hadith. In reference to Allah's statement, فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ (You will see, and they will see, which of you is afflicted with madness.) then it means, 'you will know, O Muhammad – and those who oppose you and reject you, will know – who is insane and misguided among you.' This is like Allah's statement, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!)(54:26) Allah also says, وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily (either) we or you are rightly guided or in plain error.)(34:24) Ibn Jurayj reported from Ibn 'Abbas, it means "You will know and they will know on the Day of Judgement." Al-'Awfi reported from Ibn 'Abbas; بِأَيْيِكُمُ الْمَفْتُونُ (Which of you is Maftun (afflicted with madness) means which of you is crazy. This was also said by Mujahid and others as well. The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means, 'so you will know and they will know,' or 'you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allah knows best. Then Allah says, إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) meaning, 'He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ - مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ - وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ - وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ - فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ - إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (1. Nun. By the pen and by what they Yastur.)(2. You, by the grace of your Lord, are not insane.)(3. And verily, for you will be reward that is not Mamnun.)(4. And verily, you are on an exalted character.)(5. You will see, and they will see,)(6. Which of you is afflicted with madness.)(7. Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) We have already discussed the special letters of the Arabic alphabet at the beginning of Surat Al-Baqarah. Thus, Allah's saying, ن ۚ (Nun), is like Allah's saying, ص ۚ (Sad), and Allah's saying,(38:1) ق ۚ (Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. This has been discussed at length previously and there is no need to repeat it here. The Explanation of the Pen Concerning Allah's statement, وَالْقَلَمِ (By the pen) The apparent meaning is that this refers to the actual pen that is used to write. This is like Allah's saying, اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.)(96:3-5) Therefore, this statement is Allah's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained. Thus, Allah continues by saying, وَمَا يَسْطُرُونَ (and by what they Yastur.) Ibn 'Abbas, Mujahid and Qatadah all said that this means, "what they write." As-Suddi said, "The angels and the deeds of the servants they record." Others said, "Rather, what is meant here is the pen which Allah caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth." For this, they present Hadiths that have been reported about the Pen. Ibn Abi Hatim recorded from Al-Walid bin 'Ubadah bin As-Samit that he said, "My father called for me when he was dying and he said to me: 'Verily, I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ، قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟ قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَدِ (Verily, the first of what Allah created was the Pen, and He said to it: "Write." The Pen said: "O my Lord, what shall I write?" He said: "Write the decree and whatever will throughout eternity.")" This Hadith has been recorded by Imam Ahmad through various routes of transmission. At-Tirmidhi also recorded it from a Hadith of Abu Dawud At-Tayalisi and he (At-Tirmidhi) said about it, "Hasan Sahih, Gharib." Swearing by the Pen refers to the Greatness of the Prophet (ﷺ) Allah says, مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ (You, by the grace of your Lord, are not insane.) meaning – and all praise is due to Allah – 'you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.' وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ (And verily, for you will be reward that is not Mamnun.) meaning, 'for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.' The meaning of: غَيْرَ مَمْنُونٍ (not Mamnūn) is that it will not be cut off. This is similar to Allah's statement, عَطَاءً غَيْرَ مَجْذُوذٍ (a gift without an end.)(11:108) and His statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.)(95:6) Mujahid said, غَيْرَ مَمْنُونٍ (Without Mamnūn) means "Without reckoning." And this refers back to what we have said before. The Explanation of the Statement: "Verily, You are on an Exalted Character." Concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) Al-'Awfi reported from Ibn 'Abbas, "Verily, you are on a great religion, and it is Islam." Likewise said Mujahid, Abu Malik, As-Suddi and Ar-Rabi' bin Anas. Ad-Dahhak and Ibn Zayd also said this. Sa'id bin Abi 'Arubah reported from Qatadah that he said concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) "It has been mentioned to us that Sa'd bin Hisham asked 'A'ishah about the character of the Messenger of Allah ﷺ, so she replied: 'Have you not read the Qur'an?' Sa'd said: 'Of course.' Then she said: 'Verily, the character of the Messenger of Allah ﷺ was the Qur'an.'" 'Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length. This means that he would act according to the commands and the prohibition in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said, "I served the Messenger of Allah ﷺ for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: 'Why did you do that' And he never said to me concerning something I had not done: 'Why didn't you do this?' He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah ﷺ. And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah." Imam Al-Bukhari recorded that Al-Bara' said, "The Messenger of Allah ﷺ had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short." The Hadiths concerning this matter are numerous. Abu 'Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama'il. Imam Ahmad recorded that 'A'ishah said, "The Messenger of Allah ﷺ never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah." Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاقِ (I have only been sent to perfect righteous behavior.) Ahmad was alone in recording this Hadith. In reference to Allah's statement, فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ (You will see, and they will see, which of you is afflicted with madness.) then it means, 'you will know, O Muhammad – and those who oppose you and reject you, will know – who is insane and misguided among you.' This is like Allah's statement, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!)(54:26) Allah also says, وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily (either) we or you are rightly guided or in plain error.)(34:24) Ibn Jurayj reported from Ibn 'Abbas, it means "You will know and they will know on the Day of Judgement." Al-'Awfi reported from Ibn 'Abbas; بِأَيْيِكُمُ الْمَفْتُونُ (Which of you is Maftun (afflicted with madness) means which of you is crazy. This was also said by Mujahid and others as well. The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means, 'so you will know and they will know,' or 'you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allah knows best. Then Allah says, إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) meaning, 'He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ - مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ - وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ - وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ - فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ - إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (1. Nun. By the pen and by what they Yastur.)(2. You, by the grace of your Lord, are not insane.)(3. And verily, for you will be reward that is not Mamnun.)(4. And verily, you are on an exalted character.)(5. You will see, and they will see,)(6. Which of you is afflicted with madness.)(7. Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) We have already discussed the special letters of the Arabic alphabet at the beginning of Surat Al-Baqarah. Thus, Allah's saying, ن ۚ (Nun), is like Allah's saying, ص ۚ (Sad), and Allah's saying,(38:1) ق ۚ (Qaf), and similar to them from the individual letters that appear at the beginning of Qur'anic chapters. This has been discussed at length previously and there is no need to repeat it here. The Explanation of the Pen Concerning Allah's statement, وَالْقَلَمِ (By the pen) The apparent meaning is that this refers to the actual pen that is used to write. This is like Allah's saying, اقْرَأْ وَرَبُّكَ الْأَكْرَمُ - الَّذِي عَلَّمَ بِالْقَلَمِ - عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.)(96:3-5) Therefore, this statement is Allah's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained. Thus, Allah continues by saying, وَمَا يَسْطُرُونَ (and by what they Yastur.) Ibn 'Abbas, Mujahid and Qatadah all said that this means, "what they write." As-Suddi said, "The angels and the deeds of the servants they record." Others said, "Rather, what is meant here is the pen which Allah caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth." For this, they present Hadiths that have been reported about the Pen. Ibn Abi Hatim recorded from Al-Walid bin 'Ubadah bin As-Samit that he said, "My father called for me when he was dying and he said to me: 'Verily, I heard the Messenger of Allah ﷺ say, إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ، قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟ قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَدِ (Verily, the first of what Allah created was the Pen, and He said to it: "Write." The Pen said: "O my Lord, what shall I write?" He said: "Write the decree and whatever will throughout eternity.")" This Hadith has been recorded by Imam Ahmad through various routes of transmission. At-Tirmidhi also recorded it from a Hadith of Abu Dawud At-Tayalisi and he (At-Tirmidhi) said about it, "Hasan Sahih, Gharib." Swearing by the Pen refers to the Greatness of the Prophet (ﷺ) Allah says, مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ (You, by the grace of your Lord, are not insane.) meaning – and all praise is due to Allah – 'you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.' وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ (And verily, for you will be reward that is not Mamnun.) meaning, 'for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.' The meaning of: غَيْرَ مَمْنُونٍ (not Mamnūn) is that it will not be cut off. This is similar to Allah's statement, عَطَاءً غَيْرَ مَجْذُوذٍ (a gift without an end.)(11:108) and His statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (Then they shall have a reward without end.)(95:6) Mujahid said, غَيْرَ مَمْنُونٍ (Without Mamnūn) means "Without reckoning." And this refers back to what we have said before. The Explanation of the Statement: "Verily, You are on an Exalted Character." Concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) Al-'Awfi reported from Ibn 'Abbas, "Verily, you are on a great religion, and it is Islam." Likewise said Mujahid, Abu Malik, As-Suddi and Ar-Rabi' bin Anas. Ad-Dahhak and Ibn Zayd also said this. Sa'id bin Abi 'Arubah reported from Qatadah that he said concerning Allah's statement, وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (And verily, you are on an exalted (standard of) character.) "It has been mentioned to us that Sa'd bin Hisham asked 'A'ishah about the character of the Messenger of Allah ﷺ, so she replied: 'Have you not read the Qur'an?' Sa'd said: 'Of course.' Then she said: 'Verily, the character of the Messenger of Allah ﷺ was the Qur'an.'" 'Abdur-Razzaq recorded similar to this and Imam Muslim recorded it in his Sahih on the authority of Qatadah in its full length. This means that he would act according to the commands and the prohibition in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allah gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic. This is like that which has been confirmed in the Two Sahihs that Anas said, "I served the Messenger of Allah ﷺ for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: 'Why did you do that' And he never said to me concerning something I had not done: 'Why didn't you do this?' He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allah ﷺ. And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah." Imam Al-Bukhari recorded that Al-Bara' said, "The Messenger of Allah ﷺ had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short." The Hadiths concerning this matter are numerous. Abu 'Isa At-Tirmidhi has a complete book on this subject called Kitab Ash-Shama'il. Imam Ahmad recorded that 'A'ishah said, "The Messenger of Allah ﷺ never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihad in the cause of Allah. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allah were transgressed. Then, in that case he would avenge for the sake of Allah." Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاقِ (I have only been sent to perfect righteous behavior.) Ahmad was alone in recording this Hadith. In reference to Allah's statement, فَسَتُبْصِرُ وَيُبْصِرُونَ - بِأَيْيِكُمُ الْمَفْتُونُ (You will see, and they will see, which of you is afflicted with madness.) then it means, 'you will know, O Muhammad – and those who oppose you and reject you, will know – who is insane and misguided among you.' This is like Allah's statement, سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ (Tomorrow they will come to know who is the liar, the insolent one!)(54:26) Allah also says, وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (And verily (either) we or you are rightly guided or in plain error.)(34:24) Ibn Jurayj reported from Ibn 'Abbas, it means "You will know and they will know on the Day of Judgement." Al-'Awfi reported from Ibn 'Abbas; بِأَيْيِكُمُ الْمَفْتُونُ (Which of you is Maftun (afflicted with madness) means which of you is crazy. This was also said by Mujahid and others as well. The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means, 'so you will know and they will know,' or 'you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allah knows best. Then Allah says, إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) meaning, 'He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'

So, do not obey the deniers (8)They wish that you should compromise with them, so they (too) would compromise with you (9)And do not obey every Hallaf Mahin (10)A Hammaz, going about with Namim (11)Hinderer of the good, transgressor, sinful (12)'Utul, and moreover Zanim (13)(He was so) because he had wealth and children (14)When Our Ayat are recited to him, he says: "Tales of the men of old! (15)We shall brand him on the snout (nose)(16) Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path Allah says, 'just as We have favored you and given you the upright legislation and great (standard of) character,' فَلَا تُطِعِ الْمُكَذِّبِينَ - وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn 'Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said, وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says, وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ (And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn 'Abbas said, "Al-Mahin means the liar." Then Allah says, هَمَّازٍ (A Hammaz,) Ibn 'Abbas and Qatadah both said, "This is slander." مَشَّاءٍ بِنَمِيمٍ (going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn 'Abbas said, "The Messenger of Allah ﷺ once passed by two graves and he said, إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ (Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah ﷺ saying, لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ (The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement, مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ أَثِيمٍ (Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good. مُعْتَدٍ (transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds. أَثِيمٍ (sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul, and moreover Zanim.) 'Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah ﷺ said, أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ (Shall I inform you of the people of Paradise? (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire? Every 'Utul (cruel person), Jawwaz and arrogant person.) Al-Waki' said, "It ('Utul) is every Jawwaz, Ja'zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu'bah who both reported it from Sa'id bin Khalid. The scholars of Arabic language have said that Ja'zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn 'Abbas that he said concerning the Ayah, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement, أَنْ كَانَ ذَا مَالٍ وَبَنِينَ - إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, 'this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement, ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ - إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَا أَدْرَاكَ مَا سَقَرُ - لَا تُبْقِي وَلَا تَذَرُ - لَوَّاحَةٌ لِلْبَشَرِ - عَلَيْهَا تِسْعَةَ عَشَرَ (Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!" I will cast him into Hellfire. And what will make you know what Hellfire is? It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).)[74:11-30] Then Allah said here, سَنَسِمُهُ عَلَى الْخُرْطُومِ (We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said, سَنَسِمُهُ (We shall brand him) This is the mark of the people of the Hell-fire; meaning, 'We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.

So, do not obey the deniers (8)They wish that you should compromise with them, so they (too) would compromise with you (9)And do not obey every Hallaf Mahin (10)A Hammaz, going about with Namim (11)Hinderer of the good, transgressor, sinful (12)'Utul, and moreover Zanim (13)(He was so) because he had wealth and children (14)When Our Ayat are recited to him, he says: "Tales of the men of old! (15)We shall brand him on the snout (nose)(16) Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path Allah says, 'just as We have favored you and given you the upright legislation and great (standard of) character,' فَلَا تُطِعِ الْمُكَذِّبِينَ - وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn 'Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said, وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says, وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ (And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn 'Abbas said, "Al-Mahin means the liar." Then Allah says, هَمَّازٍ (A Hammaz,) Ibn 'Abbas and Qatadah both said, "This is slander." مَشَّاءٍ بِنَمِيمٍ (going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn 'Abbas said, "The Messenger of Allah ﷺ once passed by two graves and he said, إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ (Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah ﷺ saying, لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ (The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement, مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ أَثِيمٍ (Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good. مُعْتَدٍ (transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds. أَثِيمٍ (sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul, and moreover Zanim.) 'Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah ﷺ said, أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ (Shall I inform you of the people of Paradise? (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire? Every 'Utul (cruel person), Jawwaz and arrogant person.) Al-Waki' said, "It ('Utul) is every Jawwaz, Ja'zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu'bah who both reported it from Sa'id bin Khalid. The scholars of Arabic language have said that Ja'zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn 'Abbas that he said concerning the Ayah, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement, أَنْ كَانَ ذَا مَالٍ وَبَنِينَ - إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, 'this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement, ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ - إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَا أَدْرَاكَ مَا سَقَرُ - لَا تُبْقِي وَلَا تَذَرُ - لَوَّاحَةٌ لِلْبَشَرِ - عَلَيْهَا تِسْعَةَ عَشَرَ (Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!" I will cast him into Hellfire. And what will make you know what Hellfire is? It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).)[74:11-30] Then Allah said here, سَنَسِمُهُ عَلَى الْخُرْطُومِ (We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said, سَنَسِمُهُ (We shall brand him) This is the mark of the people of the Hell-fire; meaning, 'We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.

So, do not obey the deniers (8)They wish that you should compromise with them, so they (too) would compromise with you (9)And do not obey every Hallaf Mahin (10)A Hammaz, going about with Namim (11)Hinderer of the good, transgressor, sinful (12)'Utul, and moreover Zanim (13)(He was so) because he had wealth and children (14)When Our Ayat are recited to him, he says: "Tales of the men of old! (15)We shall brand him on the snout (nose)(16) Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path Allah says, 'just as We have favored you and given you the upright legislation and great (standard of) character,' فَلَا تُطِعِ الْمُكَذِّبِينَ - وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn 'Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said, وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says, وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ (And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn 'Abbas said, "Al-Mahin means the liar." Then Allah says, هَمَّازٍ (A Hammaz,) Ibn 'Abbas and Qatadah both said, "This is slander." مَشَّاءٍ بِنَمِيمٍ (going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn 'Abbas said, "The Messenger of Allah ﷺ once passed by two graves and he said, إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ (Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah ﷺ saying, لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ (The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement, مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ أَثِيمٍ (Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good. مُعْتَدٍ (transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds. أَثِيمٍ (sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul, and moreover Zanim.) 'Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah ﷺ said, أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ (Shall I inform you of the people of Paradise? (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire? Every 'Utul (cruel person), Jawwaz and arrogant person.) Al-Waki' said, "It ('Utul) is every Jawwaz, Ja'zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu'bah who both reported it from Sa'id bin Khalid. The scholars of Arabic language have said that Ja'zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn 'Abbas that he said concerning the Ayah, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement, أَنْ كَانَ ذَا مَالٍ وَبَنِينَ - إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, 'this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement, ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ - إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَا أَدْرَاكَ مَا سَقَرُ - لَا تُبْقِي وَلَا تَذَرُ - لَوَّاحَةٌ لِلْبَشَرِ - عَلَيْهَا تِسْعَةَ عَشَرَ (Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!" I will cast him into Hellfire. And what will make you know what Hellfire is? It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).)[74:11-30] Then Allah said here, سَنَسِمُهُ عَلَى الْخُرْطُومِ (We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said, سَنَسِمُهُ (We shall brand him) This is the mark of the people of the Hell-fire; meaning, 'We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.

So, do not obey the deniers (8)They wish that you should compromise with them, so they (too) would compromise with you (9)And do not obey every Hallaf Mahin (10)A Hammaz, going about with Namim (11)Hinderer of the good, transgressor, sinful (12)'Utul, and moreover Zanim (13)(He was so) because he had wealth and children (14)When Our Ayat are recited to him, he says: "Tales of the men of old! (15)We shall brand him on the snout (nose)(16) Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path Allah says, 'just as We have favored you and given you the upright legislation and great (standard of) character,' فَلَا تُطِعِ الْمُكَذِّبِينَ - وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn 'Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said, وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says, وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ (And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn 'Abbas said, "Al-Mahin means the liar." Then Allah says, هَمَّازٍ (A Hammaz,) Ibn 'Abbas and Qatadah both said, "This is slander." مَشَّاءٍ بِنَمِيمٍ (going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn 'Abbas said, "The Messenger of Allah ﷺ once passed by two graves and he said, إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ (Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah ﷺ saying, لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ (The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement, مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ أَثِيمٍ (Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good. مُعْتَدٍ (transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds. أَثِيمٍ (sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul, and moreover Zanim.) 'Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah ﷺ said, أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ (Shall I inform you of the people of Paradise? (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire? Every 'Utul (cruel person), Jawwaz and arrogant person.) Al-Waki' said, "It ('Utul) is every Jawwaz, Ja'zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu'bah who both reported it from Sa'id bin Khalid. The scholars of Arabic language have said that Ja'zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn 'Abbas that he said concerning the Ayah, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement, أَنْ كَانَ ذَا مَالٍ وَبَنِينَ - إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, 'this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement, ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ - إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَا أَدْرَاكَ مَا سَقَرُ - لَا تُبْقِي وَلَا تَذَرُ - لَوَّاحَةٌ لِلْبَشَرِ - عَلَيْهَا تِسْعَةَ عَشَرَ (Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!" I will cast him into Hellfire. And what will make you know what Hellfire is? It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).)[74:11-30] Then Allah said here, سَنَسِمُهُ عَلَى الْخُرْطُومِ (We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said, سَنَسِمُهُ (We shall brand him) This is the mark of the people of the Hell-fire; meaning, 'We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.

So, do not obey the deniers (8)They wish that you should compromise with them, so they (too) would compromise with you (9)And do not obey every Hallaf Mahin (10)A Hammaz, going about with Namim (11)Hinderer of the good, transgressor, sinful (12)'Utul, and moreover Zanim (13)(He was so) because he had wealth and children (14)When Our Ayat are recited to him, he says: "Tales of the men of old! (15)We shall brand him on the snout (nose)(16) Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path Allah says, 'just as We have favored you and given you the upright legislation and great (standard of) character,' فَلَا تُطِعِ الْمُكَذِّبِينَ - وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn 'Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said, وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says, وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ (And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn 'Abbas said, "Al-Mahin means the liar." Then Allah says, هَمَّازٍ (A Hammaz,) Ibn 'Abbas and Qatadah both said, "This is slander." مَشَّاءٍ بِنَمِيمٍ (going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn 'Abbas said, "The Messenger of Allah ﷺ once passed by two graves and he said, إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ (Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah ﷺ saying, لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ (The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement, مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ أَثِيمٍ (Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good. مُعْتَدٍ (transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds. أَثِيمٍ (sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul, and moreover Zanim.) 'Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah ﷺ said, أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ (Shall I inform you of the people of Paradise? (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire? Every 'Utul (cruel person), Jawwaz and arrogant person.) Al-Waki' said, "It ('Utul) is every Jawwaz, Ja'zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu'bah who both reported it from Sa'id bin Khalid. The scholars of Arabic language have said that Ja'zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn 'Abbas that he said concerning the Ayah, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement, أَنْ كَانَ ذَا مَالٍ وَبَنِينَ - إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, 'this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement, ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ - إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَا أَدْرَاكَ مَا سَقَرُ - لَا تُبْقِي وَلَا تَذَرُ - لَوَّاحَةٌ لِلْبَشَرِ - عَلَيْهَا تِسْعَةَ عَشَرَ (Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!" I will cast him into Hellfire. And what will make you know what Hellfire is? It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).)[74:11-30] Then Allah said here, سَنَسِمُهُ عَلَى الْخُرْطُومِ (We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said, سَنَسِمُهُ (We shall brand him) This is the mark of the people of the Hell-fire; meaning, 'We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.

So, do not obey the deniers (8)They wish that you should compromise with them, so they (too) would compromise with you (9)And do not obey every Hallaf Mahin (10)A Hammaz, going about with Namim (11)Hinderer of the good, transgressor, sinful (12)'Utul, and moreover Zanim (13)(He was so) because he had wealth and children (14)When Our Ayat are recited to him, he says: "Tales of the men of old! (15)We shall brand him on the snout (nose)(16) Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path Allah says, 'just as We have favored you and given you the upright legislation and great (standard of) character,' فَلَا تُطِعِ الْمُكَذِّبِينَ - وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn 'Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said, وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says, وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ (And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn 'Abbas said, "Al-Mahin means the liar." Then Allah says, هَمَّازٍ (A Hammaz,) Ibn 'Abbas and Qatadah both said, "This is slander." مَشَّاءٍ بِنَمِيمٍ (going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn 'Abbas said, "The Messenger of Allah ﷺ once passed by two graves and he said, إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ (Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah ﷺ saying, لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ (The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement, مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ أَثِيمٍ (Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good. مُعْتَدٍ (transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds. أَثِيمٍ (sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul, and moreover Zanim.) 'Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah ﷺ said, أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ (Shall I inform you of the people of Paradise? (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire? Every 'Utul (cruel person), Jawwaz and arrogant person.) Al-Waki' said, "It ('Utul) is every Jawwaz, Ja'zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu'bah who both reported it from Sa'id bin Khalid. The scholars of Arabic language have said that Ja'zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn 'Abbas that he said concerning the Ayah, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement, أَنْ كَانَ ذَا مَالٍ وَبَنِينَ - إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, 'this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement, ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ - إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَا أَدْرَاكَ مَا سَقَرُ - لَا تُبْقِي وَلَا تَذَرُ - لَوَّاحَةٌ لِلْبَشَرِ - عَلَيْهَا تِسْعَةَ عَشَرَ (Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!" I will cast him into Hellfire. And what will make you know what Hellfire is? It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).)[74:11-30] Then Allah said here, سَنَسِمُهُ عَلَى الْخُرْطُومِ (We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said, سَنَسِمُهُ (We shall brand him) This is the mark of the people of the Hell-fire; meaning, 'We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.

So, do not obey the deniers (8)They wish that you should compromise with them, so they (too) would compromise with you (9)And do not obey every Hallaf Mahin (10)A Hammaz, going about with Namim (11)Hinderer of the good, transgressor, sinful (12)'Utul, and moreover Zanim (13)(He was so) because he had wealth and children (14)When Our Ayat are recited to him, he says: "Tales of the men of old! (15)We shall brand him on the snout (nose)(16) Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path Allah says, 'just as We have favored you and given you the upright legislation and great (standard of) character,' فَلَا تُطِعِ الْمُكَذِّبِينَ - وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn 'Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said, وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says, وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ (And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn 'Abbas said, "Al-Mahin means the liar." Then Allah says, هَمَّازٍ (A Hammaz,) Ibn 'Abbas and Qatadah both said, "This is slander." مَشَّاءٍ بِنَمِيمٍ (going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn 'Abbas said, "The Messenger of Allah ﷺ once passed by two graves and he said, إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ (Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah ﷺ saying, لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ (The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement, مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ أَثِيمٍ (Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good. مُعْتَدٍ (transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds. أَثِيمٍ (sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul, and moreover Zanim.) 'Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah ﷺ said, أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ (Shall I inform you of the people of Paradise? (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire? Every 'Utul (cruel person), Jawwaz and arrogant person.) Al-Waki' said, "It ('Utul) is every Jawwaz, Ja'zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu'bah who both reported it from Sa'id bin Khalid. The scholars of Arabic language have said that Ja'zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn 'Abbas that he said concerning the Ayah, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement, أَنْ كَانَ ذَا مَالٍ وَبَنِينَ - إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, 'this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement, ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ - إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَا أَدْرَاكَ مَا سَقَرُ - لَا تُبْقِي وَلَا تَذَرُ - لَوَّاحَةٌ لِلْبَشَرِ - عَلَيْهَا تِسْعَةَ عَشَرَ (Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!" I will cast him into Hellfire. And what will make you know what Hellfire is? It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).)[74:11-30] Then Allah said here, سَنَسِمُهُ عَلَى الْخُرْطُومِ (We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said, سَنَسِمُهُ (We shall brand him) This is the mark of the people of the Hell-fire; meaning, 'We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.

So, do not obey the deniers (8)They wish that you should compromise with them, so they (too) would compromise with you (9)And do not obey every Hallaf Mahin (10)A Hammaz, going about with Namim (11)Hinderer of the good, transgressor, sinful (12)'Utul, and moreover Zanim (13)(He was so) because he had wealth and children (14)When Our Ayat are recited to him, he says: "Tales of the men of old! (15)We shall brand him on the snout (nose)(16) Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path Allah says, 'just as We have favored you and given you the upright legislation and great (standard of) character,' فَلَا تُطِعِ الْمُكَذِّبِينَ - وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn 'Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said, وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says, وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ (And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn 'Abbas said, "Al-Mahin means the liar." Then Allah says, هَمَّازٍ (A Hammaz,) Ibn 'Abbas and Qatadah both said, "This is slander." مَشَّاءٍ بِنَمِيمٍ (going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn 'Abbas said, "The Messenger of Allah ﷺ once passed by two graves and he said, إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ (Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah ﷺ saying, لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ (The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement, مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ أَثِيمٍ (Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good. مُعْتَدٍ (transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds. أَثِيمٍ (sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul, and moreover Zanim.) 'Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah ﷺ said, أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ (Shall I inform you of the people of Paradise? (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire? Every 'Utul (cruel person), Jawwaz and arrogant person.) Al-Waki' said, "It ('Utul) is every Jawwaz, Ja'zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu'bah who both reported it from Sa'id bin Khalid. The scholars of Arabic language have said that Ja'zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn 'Abbas that he said concerning the Ayah, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement, أَنْ كَانَ ذَا مَالٍ وَبَنِينَ - إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, 'this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement, ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ - إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَا أَدْرَاكَ مَا سَقَرُ - لَا تُبْقِي وَلَا تَذَرُ - لَوَّاحَةٌ لِلْبَشَرِ - عَلَيْهَا تِسْعَةَ عَشَرَ (Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!" I will cast him into Hellfire. And what will make you know what Hellfire is? It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).)[74:11-30] Then Allah said here, سَنَسِمُهُ عَلَى الْخُرْطُومِ (We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said, سَنَسِمُهُ (We shall brand him) This is the mark of the people of the Hell-fire; meaning, 'We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.

So, do not obey the deniers (8)They wish that you should compromise with them, so they (too) would compromise with you (9)And do not obey every Hallaf Mahin (10)A Hammaz, going about with Namim (11)Hinderer of the good, transgressor, sinful (12)'Utul, and moreover Zanim (13)(He was so) because he had wealth and children (14)When Our Ayat are recited to him, he says: "Tales of the men of old! (15)We shall brand him on the snout (nose)(16) Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path Allah says, 'just as We have favored you and given you the upright legislation and great (standard of) character,' فَلَا تُطِعِ الْمُكَذِّبِينَ - وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn 'Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion)." Mujahid said, وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon." Then Allah says, وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ (And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn 'Abbas said, "Al-Mahin means the liar." Then Allah says, هَمَّازٍ (A Hammaz,) Ibn 'Abbas and Qatadah both said, "This is slander." مَشَّاءٍ بِنَمِيمٍ (going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn 'Abbas said, "The Messenger of Allah ﷺ once passed by two graves and he said, إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ (Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)" This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah ﷺ saying, لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ (The slanderer will not enter into Paradise.)" This Hadith has been reported by the Group except for Ibn Majah. Concerning Allah's statement, مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ أَثِيمٍ (Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has of good. مُعْتَدٍ (transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds. أَثِيمٍ (sinful,) meaning, he delves into the forbidden things. Concerning Allah's statement, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul, and moreover Zanim.) 'Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah ﷺ said, أَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ (Shall I inform you of the people of Paradise? (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire? Every 'Utul (cruel person), Jawwaz and arrogant person.) Al-Waki' said, "It ('Utul) is every Jawwaz, Ja'zari and arrogant person." Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu'bah who both reported it from Sa'id bin Khalid. The scholars of Arabic language have said that Ja'zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn 'Abbas that he said concerning the Ayah, عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ ('Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off." The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanim is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarir and others among the Imams have said this. Concerning Allah's statement, أَنْ كَانَ ذَا مَالٍ وَبَنِينَ - إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ ((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!") Allah is saying, 'this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allah's statement, ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا - وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا - وَبَنِينَ شُهُودًا - وَمَهَّدْتُ لَهُ تَمْهِيدًا - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا - سَأُرْهِقُهُ صَعُودًا - إِنَّهُ فَكَّرَ وَقَدَّرَ - فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ - ثُمَّ نَظَرَ - ثُمَّ عَبَسَ وَبَسَرَ - ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ - فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ - إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ - سَأُصْلِيهِ سَقَرَ - وَمَا أَدْرَاكَ مَا سَقَرُ - لَا تُبْقِي وَلَا تَذَرُ - لَوَّاحَةٌ لِلْبَشَرِ - عَلَيْهَا تِسْعَةَ عَشَرَ (Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!" I will cast him into Hellfire. And what will make you know what Hellfire is? It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).)[74:11-30] Then Allah said here, سَنَسِمُهُ عَلَى الْخُرْطُومِ (We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals)." Others have said, سَنَسِمُهُ (We shall brand him) This is the mark of the people of the Hell-fire; meaning, 'We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning (17)Without (saying: "If Allah wills." (18)Then there passed over it a Ta'if from your Lord while they were asleep (19)So by the morning, it became like As-Sarim (20)Then they called out (one to another as soon) as the morning broke (21)Saying: "Go to your tilth in the morning, if you would pluck (the fruits). (22)So they departed, and they were whispering (23)"No poor person shall enter upon you into it today. (24)And they went in the morning with Hard Qadirin (25)But when they saw it, they said: "Verily, we have gone astray. (26)"Nay! Indeed we are deprived! (27)The Awsat among them said; "Did I not tell you, 'Why do you not Tusabbihun.' (28)They said: "Glory to Our Lord! Verily, we have been wrongdoers. (29)Then they turned one against another, blaming (30)They said: "Woe to us! Verily, we were Taghin. (31)"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord. (32)Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew (33) A Parable of the Removal of the Earnings of the Disbelievers This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allah says, إِنَّا بَلَوْنَاهُمْ (Verily, We have tried them) meaning, 'We have tested them.' كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ (as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation. إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity. وَلَا يَسْتَثْنُونَ (Without (saying: "If Allah wills.")) meaning their vow that they made. Therefore, Allah broke their vow. He then said, فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (Then there passed over it a Ta'if from your Lord while they were asleep.) meaning, it was afflicted with some heavenly destruction. فَأَصْبَحَتْ كَالصَّرِيمِ (So by the morning it became like As-Sarim.) Ibn 'Abbas said, "Like the dark night." Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry." فَتَنَادَوْا مُصْبِحِينَ (Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allah said, أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ ((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).") meaning, 'if you want to pluck your harvest fruit.' فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private. He said, فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ - أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (So they departed, and they were whispering: "No poor person shall enter upon you into it today.") meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today." Allah then said, وَغَدَوْا عَلَىٰ حَرْدٍ (And they went in the morning with Hard) meaning, with strength and power. قَادِرِينَ (Qadirin) meaning, they thought they had power to do what they claimed and what they were desiring. فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (But when they saw it, they said: "Verily, we have gone astray.") meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said, إِنَّا لَضَالُّونَ (Verily, we have gone astray.) meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said, بَلْ نَحْنُ مَحْرُومُونَ (Nay! Indeed we are deprived (of the fruits)!) meaning, 'nay, this is it, but we have no portion and no share (of harvest).' قَالَ أَوْسَطُهُمْ (The Awsat among them said,) Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, 'Ikrimah, Muhammad bin Ka'b, Ar-Rabi' bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them." أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (Did I not tell you, 'Why do you not Tusabbihun?') Mujahid, As-Suddi and Ibn Jurayj all said that, لَوْلَا تُسَبِّحُونَ (Why do you not Tusabbihun?) this means "why do you not say, 'If Allah wills?'" As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih)." Ibn Jarir said, "It is a person's saying, 'If Allah wills.'" It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with?" قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (They said: "Glory to Our Lord! Verily, we have been wrongdoers.") They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said, إِنَّا كُنَّا ظَالِمِينَ - فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ ("...Verily, we have been wrongdoers." Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin. قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (They said: "Woe to us! Verily, we were Taghin.") meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.' عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life." It has also been said, "They were hoping for its reward in the abode of the Hereafter." And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San'a' (in Yemen). " It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them." Allah then says, كَذَٰلِكَ الْعَذَابُ ۖ (Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief). وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Verily, for those who have Taqwa are Gardens of Delight with their Lord (34)Shall We then treat the Muslims like the criminals (35)What is the matter with you? How judge you (36)Or have you a Book wherein you learn (37)That you shall therein have all that you choose (38)Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge (39)Ask them, which of them will stand as surety for that (40)Or have they "partners"? Then let them bring their "partners" if they are truthful (41) The Reward of those Who have Taqwa and that They will not be treated like the Criminals After Allah mentions the situation of the people of the worldly garden and the wrath they suffered when they disobeyed Allah and opposed his commands, He then explains that whoever has Taqwa of Him, then they will have Gardens of Delight in the Hereafter that will never end. These Gardens will last forever and their pleasures will never cease. Allah says, أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ (Shall We then treat the Muslims like the criminals?) Meaning, ‘should we deal equally between them in terms of recompense?’ Nay, by the Lord of the heaven and the earth, surely not! Thus, Allah says, مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do judge you?) meaning, ‘how can you think that?' Then he says, أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ - إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ (Or have you a Book wherein you learn, That you shall therein have all that you choose?) Allah is saying in this, ‘is there in your hands a Book that has been sent down from heaven that you study, memorize and pass on to each other, the latter generations conveying it from the generations of old? Do you have such a Book, containing definite laws, as you claim?' إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ - أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (That you shall therein have all that you choose? Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge?) meaning, ‘do you have covenants and confirmed agreements with Us?’ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (that yours will be what you judge?) meaning, ‘that you will attain all that you want and desire.’ سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ (Ask them, which of them will stand as surety for that!) meaning, say to them, “Who is the sponsor of guarantee this?” Ibn ‘Abbas said that it means, “Which of them will be guarantor for that?” أَمْ لَهُمْ شُرَكَاءُ (Or have they "partners"?) meaning, ‘do they have idols and rivals gods (besides Allah)?’ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِن كَانُوا صَادِقِينَ (Then let them bring their "partners" if they are truthful!)

Verily, for those who have Taqwa are Gardens of Delight with their Lord (34)Shall We then treat the Muslims like the criminals (35)What is the matter with you? How judge you (36)Or have you a Book wherein you learn (37)That you shall therein have all that you choose (38)Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge (39)Ask them, which of them will stand as surety for that (40)Or have they "partners"? Then let them bring their "partners" if they are truthful (41) The Reward of those Who have Taqwa and that They will not be treated like the Criminals After Allah mentions the situation of the people of the worldly garden and the wrath they suffered when they disobeyed Allah and opposed his commands, He then explains that whoever has Taqwa of Him, then they will have Gardens of Delight in the Hereafter that will never end. These Gardens will last forever and their pleasures will never cease. Allah says, أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ (Shall We then treat the Muslims like the criminals?) Meaning, ‘should we deal equally between them in terms of recompense?’ Nay, by the Lord of the heaven and the earth, surely not! Thus, Allah says, مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do judge you?) meaning, ‘how can you think that?' Then he says, أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ - إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ (Or have you a Book wherein you learn, That you shall therein have all that you choose?) Allah is saying in this, ‘is there in your hands a Book that has been sent down from heaven that you study, memorize and pass on to each other, the latter generations conveying it from the generations of old? Do you have such a Book, containing definite laws, as you claim?' إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ - أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (That you shall therein have all that you choose? Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge?) meaning, ‘do you have covenants and confirmed agreements with Us?’ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (that yours will be what you judge?) meaning, ‘that you will attain all that you want and desire.’ سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ (Ask them, which of them will stand as surety for that!) meaning, say to them, “Who is the sponsor of guarantee this?” Ibn ‘Abbas said that it means, “Which of them will be guarantor for that?” أَمْ لَهُمْ شُرَكَاءُ (Or have they "partners"?) meaning, ‘do they have idols and rivals gods (besides Allah)?’ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِن كَانُوا صَادِقِينَ (Then let them bring their "partners" if they are truthful!)

Verily, for those who have Taqwa are Gardens of Delight with their Lord (34)Shall We then treat the Muslims like the criminals (35)What is the matter with you? How judge you (36)Or have you a Book wherein you learn (37)That you shall therein have all that you choose (38)Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge (39)Ask them, which of them will stand as surety for that (40)Or have they "partners"? Then let them bring their "partners" if they are truthful (41) The Reward of those Who have Taqwa and that They will not be treated like the Criminals After Allah mentions the situation of the people of the worldly garden and the wrath they suffered when they disobeyed Allah and opposed his commands, He then explains that whoever has Taqwa of Him, then they will have Gardens of Delight in the Hereafter that will never end. These Gardens will last forever and their pleasures will never cease. Allah says, أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ (Shall We then treat the Muslims like the criminals?) Meaning, ‘should we deal equally between them in terms of recompense?’ Nay, by the Lord of the heaven and the earth, surely not! Thus, Allah says, مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do judge you?) meaning, ‘how can you think that?' Then he says, أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ - إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ (Or have you a Book wherein you learn, That you shall therein have all that you choose?) Allah is saying in this, ‘is there in your hands a Book that has been sent down from heaven that you study, memorize and pass on to each other, the latter generations conveying it from the generations of old? Do you have such a Book, containing definite laws, as you claim?' إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ - أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (That you shall therein have all that you choose? Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge?) meaning, ‘do you have covenants and confirmed agreements with Us?’ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (that yours will be what you judge?) meaning, ‘that you will attain all that you want and desire.’ سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ (Ask them, which of them will stand as surety for that!) meaning, say to them, “Who is the sponsor of guarantee this?” Ibn ‘Abbas said that it means, “Which of them will be guarantor for that?” أَمْ لَهُمْ شُرَكَاءُ (Or have they "partners"?) meaning, ‘do they have idols and rivals gods (besides Allah)?’ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِن كَانُوا صَادِقِينَ (Then let them bring their "partners" if they are truthful!)

Verily, for those who have Taqwa are Gardens of Delight with their Lord (34)Shall We then treat the Muslims like the criminals (35)What is the matter with you? How judge you (36)Or have you a Book wherein you learn (37)That you shall therein have all that you choose (38)Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge (39)Ask them, which of them will stand as surety for that (40)Or have they "partners"? Then let them bring their "partners" if they are truthful (41) The Reward of those Who have Taqwa and that They will not be treated like the Criminals After Allah mentions the situation of the people of the worldly garden and the wrath they suffered when they disobeyed Allah and opposed his commands, He then explains that whoever has Taqwa of Him, then they will have Gardens of Delight in the Hereafter that will never end. These Gardens will last forever and their pleasures will never cease. Allah says, أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ (Shall We then treat the Muslims like the criminals?) Meaning, ‘should we deal equally between them in terms of recompense?’ Nay, by the Lord of the heaven and the earth, surely not! Thus, Allah says, مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do judge you?) meaning, ‘how can you think that?' Then he says, أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ - إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ (Or have you a Book wherein you learn, That you shall therein have all that you choose?) Allah is saying in this, ‘is there in your hands a Book that has been sent down from heaven that you study, memorize and pass on to each other, the latter generations conveying it from the generations of old? Do you have such a Book, containing definite laws, as you claim?' إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ - أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (That you shall therein have all that you choose? Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge?) meaning, ‘do you have covenants and confirmed agreements with Us?’ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (that yours will be what you judge?) meaning, ‘that you will attain all that you want and desire.’ سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ (Ask them, which of them will stand as surety for that!) meaning, say to them, “Who is the sponsor of guarantee this?” Ibn ‘Abbas said that it means, “Which of them will be guarantor for that?” أَمْ لَهُمْ شُرَكَاءُ (Or have they "partners"?) meaning, ‘do they have idols and rivals gods (besides Allah)?’ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِن كَانُوا صَادِقِينَ (Then let them bring their "partners" if they are truthful!)

Verily, for those who have Taqwa are Gardens of Delight with their Lord (34)Shall We then treat the Muslims like the criminals (35)What is the matter with you? How judge you (36)Or have you a Book wherein you learn (37)That you shall therein have all that you choose (38)Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge (39)Ask them, which of them will stand as surety for that (40)Or have they "partners"? Then let them bring their "partners" if they are truthful (41) The Reward of those Who have Taqwa and that They will not be treated like the Criminals After Allah mentions the situation of the people of the worldly garden and the wrath they suffered when they disobeyed Allah and opposed his commands, He then explains that whoever has Taqwa of Him, then they will have Gardens of Delight in the Hereafter that will never end. These Gardens will last forever and their pleasures will never cease. Allah says, أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ (Shall We then treat the Muslims like the criminals?) Meaning, ‘should we deal equally between them in terms of recompense?’ Nay, by the Lord of the heaven and the earth, surely not! Thus, Allah says, مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do judge you?) meaning, ‘how can you think that?' Then he says, أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ - إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ (Or have you a Book wherein you learn, That you shall therein have all that you choose?) Allah is saying in this, ‘is there in your hands a Book that has been sent down from heaven that you study, memorize and pass on to each other, the latter generations conveying it from the generations of old? Do you have such a Book, containing definite laws, as you claim?' إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ - أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (That you shall therein have all that you choose? Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge?) meaning, ‘do you have covenants and confirmed agreements with Us?’ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (that yours will be what you judge?) meaning, ‘that you will attain all that you want and desire.’ سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ (Ask them, which of them will stand as surety for that!) meaning, say to them, “Who is the sponsor of guarantee this?” Ibn ‘Abbas said that it means, “Which of them will be guarantor for that?” أَمْ لَهُمْ شُرَكَاءُ (Or have they "partners"?) meaning, ‘do they have idols and rivals gods (besides Allah)?’ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِن كَانُوا صَادِقِينَ (Then let them bring their "partners" if they are truthful!)

Verily, for those who have Taqwa are Gardens of Delight with their Lord (34)Shall We then treat the Muslims like the criminals (35)What is the matter with you? How judge you (36)Or have you a Book wherein you learn (37)That you shall therein have all that you choose (38)Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge (39)Ask them, which of them will stand as surety for that (40)Or have they "partners"? Then let them bring their "partners" if they are truthful (41) The Reward of those Who have Taqwa and that They will not be treated like the Criminals After Allah mentions the situation of the people of the worldly garden and the wrath they suffered when they disobeyed Allah and opposed his commands, He then explains that whoever has Taqwa of Him, then they will have Gardens of Delight in the Hereafter that will never end. These Gardens will last forever and their pleasures will never cease. Allah says, أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ (Shall We then treat the Muslims like the criminals?) Meaning, ‘should we deal equally between them in terms of recompense?’ Nay, by the Lord of the heaven and the earth, surely not! Thus, Allah says, مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do judge you?) meaning, ‘how can you think that?' Then he says, أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ - إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ (Or have you a Book wherein you learn, That you shall therein have all that you choose?) Allah is saying in this, ‘is there in your hands a Book that has been sent down from heaven that you study, memorize and pass on to each other, the latter generations conveying it from the generations of old? Do you have such a Book, containing definite laws, as you claim?' إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ - أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (That you shall therein have all that you choose? Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge?) meaning, ‘do you have covenants and confirmed agreements with Us?’ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (that yours will be what you judge?) meaning, ‘that you will attain all that you want and desire.’ سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ (Ask them, which of them will stand as surety for that!) meaning, say to them, “Who is the sponsor of guarantee this?” Ibn ‘Abbas said that it means, “Which of them will be guarantor for that?” أَمْ لَهُمْ شُرَكَاءُ (Or have they "partners"?) meaning, ‘do they have idols and rivals gods (besides Allah)?’ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِن كَانُوا صَادِقِينَ (Then let them bring their "partners" if they are truthful!)

Verily, for those who have Taqwa are Gardens of Delight with their Lord (34)Shall We then treat the Muslims like the criminals (35)What is the matter with you? How judge you (36)Or have you a Book wherein you learn (37)That you shall therein have all that you choose (38)Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge (39)Ask them, which of them will stand as surety for that (40)Or have they "partners"? Then let them bring their "partners" if they are truthful (41) The Reward of those Who have Taqwa and that They will not be treated like the Criminals After Allah mentions the situation of the people of the worldly garden and the wrath they suffered when they disobeyed Allah and opposed his commands, He then explains that whoever has Taqwa of Him, then they will have Gardens of Delight in the Hereafter that will never end. These Gardens will last forever and their pleasures will never cease. Allah says, أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ (Shall We then treat the Muslims like the criminals?) Meaning, ‘should we deal equally between them in terms of recompense?’ Nay, by the Lord of the heaven and the earth, surely not! Thus, Allah says, مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do judge you?) meaning, ‘how can you think that?' Then he says, أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ - إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ (Or have you a Book wherein you learn, That you shall therein have all that you choose?) Allah is saying in this, ‘is there in your hands a Book that has been sent down from heaven that you study, memorize and pass on to each other, the latter generations conveying it from the generations of old? Do you have such a Book, containing definite laws, as you claim?' إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ - أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (That you shall therein have all that you choose? Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge?) meaning, ‘do you have covenants and confirmed agreements with Us?’ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (that yours will be what you judge?) meaning, ‘that you will attain all that you want and desire.’ سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ (Ask them, which of them will stand as surety for that!) meaning, say to them, “Who is the sponsor of guarantee this?” Ibn ‘Abbas said that it means, “Which of them will be guarantor for that?” أَمْ لَهُمْ شُرَكَاءُ (Or have they "partners"?) meaning, ‘do they have idols and rivals gods (besides Allah)?’ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِن كَانُوا صَادِقِينَ (Then let them bring their "partners" if they are truthful!)

Verily, for those who have Taqwa are Gardens of Delight with their Lord (34)Shall We then treat the Muslims like the criminals (35)What is the matter with you? How judge you (36)Or have you a Book wherein you learn (37)That you shall therein have all that you choose (38)Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge (39)Ask them, which of them will stand as surety for that (40)Or have they "partners"? Then let them bring their "partners" if they are truthful (41) The Reward of those Who have Taqwa and that They will not be treated like the Criminals After Allah mentions the situation of the people of the worldly garden and the wrath they suffered when they disobeyed Allah and opposed his commands, He then explains that whoever has Taqwa of Him, then they will have Gardens of Delight in the Hereafter that will never end. These Gardens will last forever and their pleasures will never cease. Allah says, أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ (Shall We then treat the Muslims like the criminals?) Meaning, ‘should we deal equally between them in terms of recompense?’ Nay, by the Lord of the heaven and the earth, surely not! Thus, Allah says, مَا لَكُمْ كَيْفَ تَحْكُمُونَ (What is the matter with you? How do judge you?) meaning, ‘how can you think that?' Then he says, أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ - إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ (Or have you a Book wherein you learn, That you shall therein have all that you choose?) Allah is saying in this, ‘is there in your hands a Book that has been sent down from heaven that you study, memorize and pass on to each other, the latter generations conveying it from the generations of old? Do you have such a Book, containing definite laws, as you claim?' إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ - أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (That you shall therein have all that you choose? Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge?) meaning, ‘do you have covenants and confirmed agreements with Us?’ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (that yours will be what you judge?) meaning, ‘that you will attain all that you want and desire.’ سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ (Ask them, which of them will stand as surety for that!) meaning, say to them, “Who is the sponsor of guarantee this?” Ibn ‘Abbas said that it means, “Which of them will be guarantor for that?” أَمْ لَهُمْ شُرَكَاءُ (Or have they "partners"?) meaning, ‘do they have idols and rivals gods (besides Allah)?’ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِن كَانُوا صَادِقِينَ (Then let them bring their "partners" if they are truthful!)

The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so (42)Their eyes will be cast down and ignominy will cover them; they used to be called to prostrate themselves, while they were (43)Then leave Me alone with whoever denies this narration. We shall punish them gradually from directions they perceive not (44)And I will grant them a respite. Verily, My plan is strong (45)Or is it that you ask them a wage, so that they are heavily burdened with debt (46)Or that the Unseen is in their hands, so that they can write it down (47) The Terror of the Day of Judgement After Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence. He says, يَوْمَ يُكْشَفُ عَنْ سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ (The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) meaning, the Day of Judgement and the horrors, earthquakes, trials, tests and great matters that will occur during it. Al-Bukhari recorded that Abu Sa'id Al-Khudri said that he heard the Prophet ﷺ saying, يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَىٰ مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِيَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا (Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).)" This Hadith was recorded in the Two Sahihs and other books from different routes of transmission with various wordings. It is a long Hadith that is very popular. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ (Their eyes will be cast down and ignominy will cover them;) means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Everytime one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing. For Whoever denies the Qur'an Then Allah says, فَذَرْنِي وَمَنْ يُكَذِّبُ بِهَٰذَا الْحَدِيثِ ۖ (Then leave Me alone with such as belie this narration.) meaning, the Qur'an. This is a sever threat which means, 'leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allah says, سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ (We shall punish them gradually from directions they perceive not.) meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allah, but really the same matter is actually a form of humiliation (for them). This is similar to Allah's statement, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ (Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.)(23:55,56) Allah also said, فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ (So, when they forgot that which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We punished them, and lo! They were plunged into destruction with deep regrets and sorrows.)(6:44) Therefore, Allah says here, وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ (And I will grant them a respite. Verily, My plan is strong.) meaning, 'I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allah says, إِنَّ كَيْدِي مَتِينٌ (Verily, My plan is strong.) meaning, 'great against whoever opposes My command, rejects My Messengers and dares to disobey Me.' In the Two Sahihs it is recorded from the Messenger of Allah ﷺ that he said, إِنَّ اللهَ تَعَالىٰ لَيُمْلِي لِلظَّالِمِ حَتّٰى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ (Verily Allah the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then he recited, وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.)(11:102) In reference to Allah's statement, أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ - أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or is it that you ask them for a wage, so that they are heavily burdened with debt? Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat preceded in Surat At-Tur. The meaning of it is, 'you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'

The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so (42)Their eyes will be cast down and ignominy will cover them; they used to be called to prostrate themselves, while they were (43)Then leave Me alone with whoever denies this narration. We shall punish them gradually from directions they perceive not (44)And I will grant them a respite. Verily, My plan is strong (45)Or is it that you ask them a wage, so that they are heavily burdened with debt (46)Or that the Unseen is in their hands, so that they can write it down (47) The Terror of the Day of Judgement After Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence. He says, يَوْمَ يُكْشَفُ عَنْ سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ (The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) meaning, the Day of Judgement and the horrors, earthquakes, trials, tests and great matters that will occur during it. Al-Bukhari recorded that Abu Sa'id Al-Khudri said that he heard the Prophet ﷺ saying, يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَىٰ مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِيَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا (Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).)" This Hadith was recorded in the Two Sahihs and other books from different routes of transmission with various wordings. It is a long Hadith that is very popular. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ (Their eyes will be cast down and ignominy will cover them;) means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Everytime one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing. For Whoever denies the Qur'an Then Allah says, فَذَرْنِي وَمَنْ يُكَذِّبُ بِهَٰذَا الْحَدِيثِ ۖ (Then leave Me alone with such as belie this narration.) meaning, the Qur'an. This is a sever threat which means, 'leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allah says, سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ (We shall punish them gradually from directions they perceive not.) meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allah, but really the same matter is actually a form of humiliation (for them). This is similar to Allah's statement, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ (Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.)(23:55,56) Allah also said, فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ (So, when they forgot that which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We punished them, and lo! They were plunged into destruction with deep regrets and sorrows.)(6:44) Therefore, Allah says here, وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ (And I will grant them a respite. Verily, My plan is strong.) meaning, 'I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allah says, إِنَّ كَيْدِي مَتِينٌ (Verily, My plan is strong.) meaning, 'great against whoever opposes My command, rejects My Messengers and dares to disobey Me.' In the Two Sahihs it is recorded from the Messenger of Allah ﷺ that he said, إِنَّ اللهَ تَعَالىٰ لَيُمْلِي لِلظَّالِمِ حَتّٰى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ (Verily Allah the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then he recited, وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.)(11:102) In reference to Allah's statement, أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ - أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or is it that you ask them for a wage, so that they are heavily burdened with debt? Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat preceded in Surat At-Tur. The meaning of it is, 'you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'

The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so (42)Their eyes will be cast down and ignominy will cover them; they used to be called to prostrate themselves, while they were (43)Then leave Me alone with whoever denies this narration. We shall punish them gradually from directions they perceive not (44)And I will grant them a respite. Verily, My plan is strong (45)Or is it that you ask them a wage, so that they are heavily burdened with debt (46)Or that the Unseen is in their hands, so that they can write it down (47) The Terror of the Day of Judgement After Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence. He says, يَوْمَ يُكْشَفُ عَنْ سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ (The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) meaning, the Day of Judgement and the horrors, earthquakes, trials, tests and great matters that will occur during it. Al-Bukhari recorded that Abu Sa'id Al-Khudri said that he heard the Prophet ﷺ saying, يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَىٰ مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِيَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا (Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).)" This Hadith was recorded in the Two Sahihs and other books from different routes of transmission with various wordings. It is a long Hadith that is very popular. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ (Their eyes will be cast down and ignominy will cover them;) means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Everytime one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing. For Whoever denies the Qur'an Then Allah says, فَذَرْنِي وَمَنْ يُكَذِّبُ بِهَٰذَا الْحَدِيثِ ۖ (Then leave Me alone with such as belie this narration.) meaning, the Qur'an. This is a sever threat which means, 'leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allah says, سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ (We shall punish them gradually from directions they perceive not.) meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allah, but really the same matter is actually a form of humiliation (for them). This is similar to Allah's statement, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ (Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.)(23:55,56) Allah also said, فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ (So, when they forgot that which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We punished them, and lo! They were plunged into destruction with deep regrets and sorrows.)(6:44) Therefore, Allah says here, وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ (And I will grant them a respite. Verily, My plan is strong.) meaning, 'I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allah says, إِنَّ كَيْدِي مَتِينٌ (Verily, My plan is strong.) meaning, 'great against whoever opposes My command, rejects My Messengers and dares to disobey Me.' In the Two Sahihs it is recorded from the Messenger of Allah ﷺ that he said, إِنَّ اللهَ تَعَالىٰ لَيُمْلِي لِلظَّالِمِ حَتّٰى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ (Verily Allah the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then he recited, وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.)(11:102) In reference to Allah's statement, أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ - أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or is it that you ask them for a wage, so that they are heavily burdened with debt? Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat preceded in Surat At-Tur. The meaning of it is, 'you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'

The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so (42)Their eyes will be cast down and ignominy will cover them; they used to be called to prostrate themselves, while they were (43)Then leave Me alone with whoever denies this narration. We shall punish them gradually from directions they perceive not (44)And I will grant them a respite. Verily, My plan is strong (45)Or is it that you ask them a wage, so that they are heavily burdened with debt (46)Or that the Unseen is in their hands, so that they can write it down (47) The Terror of the Day of Judgement After Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence. He says, يَوْمَ يُكْشَفُ عَنْ سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ (The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) meaning, the Day of Judgement and the horrors, earthquakes, trials, tests and great matters that will occur during it. Al-Bukhari recorded that Abu Sa'id Al-Khudri said that he heard the Prophet ﷺ saying, يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَىٰ مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِيَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا (Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).)" This Hadith was recorded in the Two Sahihs and other books from different routes of transmission with various wordings. It is a long Hadith that is very popular. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ (Their eyes will be cast down and ignominy will cover them;) means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Everytime one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing. For Whoever denies the Qur'an Then Allah says, فَذَرْنِي وَمَنْ يُكَذِّبُ بِهَٰذَا الْحَدِيثِ ۖ (Then leave Me alone with such as belie this narration.) meaning, the Qur'an. This is a sever threat which means, 'leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allah says, سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ (We shall punish them gradually from directions they perceive not.) meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allah, but really the same matter is actually a form of humiliation (for them). This is similar to Allah's statement, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ (Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.)(23:55,56) Allah also said, فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ (So, when they forgot that which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We punished them, and lo! They were plunged into destruction with deep regrets and sorrows.)(6:44) Therefore, Allah says here, وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ (And I will grant them a respite. Verily, My plan is strong.) meaning, 'I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allah says, إِنَّ كَيْدِي مَتِينٌ (Verily, My plan is strong.) meaning, 'great against whoever opposes My command, rejects My Messengers and dares to disobey Me.' In the Two Sahihs it is recorded from the Messenger of Allah ﷺ that he said, إِنَّ اللهَ تَعَالىٰ لَيُمْلِي لِلظَّالِمِ حَتّٰى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ (Verily Allah the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then he recited, وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.)(11:102) In reference to Allah's statement, أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ - أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or is it that you ask them for a wage, so that they are heavily burdened with debt? Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat preceded in Surat At-Tur. The meaning of it is, 'you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'

The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so (42)Their eyes will be cast down and ignominy will cover them; they used to be called to prostrate themselves, while they were (43)Then leave Me alone with whoever denies this narration. We shall punish them gradually from directions they perceive not (44)And I will grant them a respite. Verily, My plan is strong (45)Or is it that you ask them a wage, so that they are heavily burdened with debt (46)Or that the Unseen is in their hands, so that they can write it down (47) The Terror of the Day of Judgement After Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence. He says, يَوْمَ يُكْشَفُ عَنْ سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ (The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) meaning, the Day of Judgement and the horrors, earthquakes, trials, tests and great matters that will occur during it. Al-Bukhari recorded that Abu Sa'id Al-Khudri said that he heard the Prophet ﷺ saying, يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَىٰ مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِيَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا (Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).)" This Hadith was recorded in the Two Sahihs and other books from different routes of transmission with various wordings. It is a long Hadith that is very popular. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ (Their eyes will be cast down and ignominy will cover them;) means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Everytime one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing. For Whoever denies the Qur'an Then Allah says, فَذَرْنِي وَمَنْ يُكَذِّبُ بِهَٰذَا الْحَدِيثِ ۖ (Then leave Me alone with such as belie this narration.) meaning, the Qur'an. This is a sever threat which means, 'leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allah says, سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ (We shall punish them gradually from directions they perceive not.) meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allah, but really the same matter is actually a form of humiliation (for them). This is similar to Allah's statement, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ (Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.)(23:55,56) Allah also said, فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ (So, when they forgot that which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We punished them, and lo! They were plunged into destruction with deep regrets and sorrows.)(6:44) Therefore, Allah says here, وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ (And I will grant them a respite. Verily, My plan is strong.) meaning, 'I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allah says, إِنَّ كَيْدِي مَتِينٌ (Verily, My plan is strong.) meaning, 'great against whoever opposes My command, rejects My Messengers and dares to disobey Me.' In the Two Sahihs it is recorded from the Messenger of Allah ﷺ that he said, إِنَّ اللهَ تَعَالىٰ لَيُمْلِي لِلظَّالِمِ حَتّٰى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ (Verily Allah the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then he recited, وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.)(11:102) In reference to Allah's statement, أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ - أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or is it that you ask them for a wage, so that they are heavily burdened with debt? Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat preceded in Surat At-Tur. The meaning of it is, 'you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'

The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so (42)Their eyes will be cast down and ignominy will cover them; they used to be called to prostrate themselves, while they were (43)Then leave Me alone with whoever denies this narration. We shall punish them gradually from directions they perceive not (44)And I will grant them a respite. Verily, My plan is strong (45)Or is it that you ask them a wage, so that they are heavily burdened with debt (46)Or that the Unseen is in their hands, so that they can write it down (47) The Terror of the Day of Judgement After Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence. He says, يَوْمَ يُكْشَفُ عَنْ سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ (The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) meaning, the Day of Judgement and the horrors, earthquakes, trials, tests and great matters that will occur during it. Al-Bukhari recorded that Abu Sa'id Al-Khudri said that he heard the Prophet ﷺ saying, يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَىٰ مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِيَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا (Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).)" This Hadith was recorded in the Two Sahihs and other books from different routes of transmission with various wordings. It is a long Hadith that is very popular. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ (Their eyes will be cast down and ignominy will cover them;) means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Everytime one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing. For Whoever denies the Qur'an Then Allah says, فَذَرْنِي وَمَنْ يُكَذِّبُ بِهَٰذَا الْحَدِيثِ ۖ (Then leave Me alone with such as belie this narration.) meaning, the Qur'an. This is a sever threat which means, 'leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allah says, سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ (We shall punish them gradually from directions they perceive not.) meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allah, but really the same matter is actually a form of humiliation (for them). This is similar to Allah's statement, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ (Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.)(23:55,56) Allah also said, فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ (So, when they forgot that which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We punished them, and lo! They were plunged into destruction with deep regrets and sorrows.)(6:44) Therefore, Allah says here, وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ (And I will grant them a respite. Verily, My plan is strong.) meaning, 'I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allah says, إِنَّ كَيْدِي مَتِينٌ (Verily, My plan is strong.) meaning, 'great against whoever opposes My command, rejects My Messengers and dares to disobey Me.' In the Two Sahihs it is recorded from the Messenger of Allah ﷺ that he said, إِنَّ اللهَ تَعَالىٰ لَيُمْلِي لِلظَّالِمِ حَتّٰى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ (Verily Allah the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then he recited, وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ (Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.)(11:102) In reference to Allah's statement, أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ - أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (Or is it that you ask them for a wage, so that they are heavily burdened with debt? Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat preceded in Surat At-Tur. The meaning of it is, 'you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'

So, wait with patience for the decision of your Lord, and be not like the Companion of the Fish when he cried out (to Us) while he was Makzum (48)Had not a grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed (49)Then his Lord chose him and made him of the righteous (50)And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur'an), and they say: "Verily, he is a madman! (51)But it is nothing else than a Reminder to all the creatures ('Alamin)(52) The Command to be Patient and to refrain from being Hasty like Yunus was : Allah says, فَاصْبِرْ (So wait with patience) 'O Muhammad, persevere against the harm your people cause you and their rejection. For verily, Allah will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.' وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ (and be not like the Companion of the Fish) meaning, Dhun-Nun, who was Yunus bin Matta, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea's and its dwellers glorification of the Most High, the Most Able (Allah). For He (Allah) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yunus) called out from the layers of darkness, أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ ("That none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.")(21:87) Then Allah said concerning him, فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:88) Allah also says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.)(37:143-144) So here (in this Surah), Allah says, إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ (when he cried out (to Us) while he was Makzum.) Ibn 'Abbas, Mujahid and As-Suddi, all said, "while he was distressed." Then Allah goes on to say, فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ (Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from 'Abdullah that the Messenger of Allah ﷺ said, لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not befitting for anyone to say that I am better than Yunus bin Matta.) Al-Bukhari recorded this Hadith and it is in the Two Sahihs reported from Abu Hurayrah. Concerning Allah's statement, وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ (And verily, those who disbelieve would almost make you slip with their eyes) Ibn 'Abbas, Mujahid and others have said, لَيُزْلِقُونَكَ (would make you slip) "In order to have some effect on you." بِأَبْصَارِهِمْ (with their eyes) meaning, 'they will affect you by looking at you with their eyes (i.e., the evil eye).' This means 'they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).' The Effect of the Evil Eye is Real In this Ayah is a proof that the effect of the evil eye and its affliction by the command of Allah is real. Many Hadiths have been reported concerning this through numerous routes of transmission. The Hadith of Buraydah bin Al-Husayb Abu 'Abdullah bin Majah recorded from Buraydah bin Al-Husayb that the Messenger of Allah ﷺ said, لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ (There is no Ruqyah except to cure the evil eye and the sting.) This is how Ibn Majah recorded this Hadith. Imam Muslim also recorded this Hadith in his Sahih on the authority of Buraydah himself, but he did not attribute it to the Prophet ﷺ. There is a story concerning this incident (as reported by Buraydah in Sahih Muslim), and At-Tirmidhi recorded the Hadith in this manner (like Muslim's version). This Hadith has also been recorded by Imam Al-Bukhari, Abu Dawud and At-Tirmidhi on the authority of 'Imran bin Husayn, however, he did not attribute it to the Prophet ﷺ. 'Imran's wording is, لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ (There is no Ruqyah except to cure the evil eye and the sting.)" Muslim recorded in his Sahih from Ibn 'Abbas that the Prophet ﷺ said, الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتِ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا (The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.) Muslim was alone in recording this Hadith, as Al-Bukhari did not mention it. It is reported from Ibn 'Abbas that he said, "The Messenger of Allah ﷺ used to invoke Allah's protection for Al-Hasan and Al-Husayn (his grandsons) by saying, أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ (I seek protection for you two by the perfect Words of Allah from every Shaytan, and dangerous creature, and from every eye that is evil.) Then he would say: هَكَذَا كَانَ إِبْرَاهِيمُ يُعَوِّذُ إِسْحَاقَ وَإِسْمَاعِيلَ عَلَيْهِمَا السَّلَامُ (Thus, did Ibrahim used to seek protection for Ishaq and Isma'il (his sons).)" This Hadith was recorded by Al-Bukhari and the Sunan compilers. The Hadith of Abu Umamah As'ad bin Sahl bin Hunayf Ibn Majah recorded from Abu Umamah As'ad bin Sahl bin Hunayf that 'Amir bin Rabi'ah passed by Sahl bin Hunayf while he was bathing and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today (i.e., commenting on how nice Sahl's skin was)." So he did not leave before he (Sahl) fell down on the ground. So he was brought to the Messenger of Allah ﷺ and it was said to him (the Prophet ﷺ) that Sahl had been afflicted by a seizure. The Prophet ﷺ then said, مَنْ تَتَّهِمُونَ بِهِ؟ (Who do you blame (or hold responsible) for this?) The people replied, ""Amir bin Rabi'ah." Then the Prophet ﷺ said, عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ إِذَا رَأَىٰ أَحَدُكُمْ مِنْ أَخِيهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالْبَرَكَةِ (Would one of you knowingly kill his brother? If one of you sees something of his brother that he likes, then let him supplicate for blessings for him.) Then the Prophet ﷺ called for some water and he commanded 'Amir to perform Wudu' with the water. So he washed his face, his hands up to his two elbows, his two knees, and the inside of his Izar. Then the Prophet ﷺ commanded him to pour the water over Sahl. Sufyan said that Ma'mar related from Az-Zuhri that he said, "The Prophet ﷺ ordered him to turn the water pot over (empty its contents over) him (Sahl) from behind him." An-Nasa'i recorded this Hadith through different routes from Abu Umamah with the wording, "And he turned the pot over pouring its contents over him (Sahl) from behind him." The Hadith of Abu Sa'id Al-Khudri Ibn Majah recorded that Abu Sa'id Al-Khudri said, "The Messenger of Allah ﷺ used to seek refuge from the evil eye of the Jinns and the evil eye of humans. Then when the Mu'awwidhatan were revealed, he used them (for seeking protection) and abandoned everything else. This was recorded by At-Tirmidhi, and An-Nasa'i. At-Tirmidhi said, "Hasan." Another Hadith from Abu Sa'id Imam Ahmad recorded from Abu Sa'id that Jibril came to the Prophet ﷺ and said, "O Muhammad, are you suffering from any ailment?" The Prophet ﷺ said, نَعَمْ (Yes)." Then Jibril said, بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيكَ ("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa'id or Jabir bin 'Abdullah that the Messenger of Allah ﷺ was bothered by some illness, and Jibril came to him and said, بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيكَ (In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.) The Hadith of Abu Hurayrah Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, إِنَّ الْعَيْنَ حَقٌّ (Verily, the evil eye is real.) Both Al-Bukhari and Muslim recorded this Hadith as well. Ibn Majah recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْعَيْنُ حَقٌّ (The evil eye is real.) Ibn Majah was alone in recording this Hadith. The Hadith of Asma' bint 'Umays Imam Ahmad recorded from 'Ubayd bin Rifa'ah Az-Zuraqi that Asma' said, "O Messenger of Allah! Verily, Bani Ja'far are afflicted with the evil eye; should I seek to have Ruqyah?" The Prophet ﷺ replied, نَعَمْ فَلَوْ كَانَ شَيْءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتْهُ الْعَيْنُ (Yes, for if anything could overcome the divine decree, it would be the evil eye.) This Hadith has been recorded like this by At-Tirmidhi, Ibn Majah, and An-Nasa'i. At-Tirmidhi said concerning it, "Hasan Sahih." The Hadith of 'A'ishah Ibn Majah recorded from 'A'ishah, may Allah be pleased with her, that the Messenger of Allah ﷺ ordered her to have Ruqyah performed as a cure against the evil eye. This was reported by Al-Bukhari and Muslim. The Hadith of Sahl bin Hunayf Imam Ahmad recorded from Abu Umamah bin Sahl bin Hunayf that his father informed him that the Messenger of Allah ﷺ went out on a journey in the direction of Makkah and they (the Companions) accompanied him until they came to the valley of Kharrar from Al-Juhfah. They stopped there and Sahl took a bath. He (Sahl) was a white man, with a handsome body and nice skin. So the brother of Bani 'Adi bin Ka'b, 'Amir bin Rabi'ah looked at Sahl while he bathed and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today." Then Sahl suddenly had a seizure and fell to the ground. So he (Sahl) was brought to the Messenger of Allah ﷺ and it was said to him, "O Messenger of Allah! Can you do anything for Sahl? By Allah, he has not lifted his head nor has he regained consciousness." The Prophet ﷺ then said, هَلْ تَتَّهِمُونَ فِيهِ مِنْ أَحَدٍ؟ (Do you all blame (or hold responsible) anyone for what has happened to him?) They said, "'Amir bin Rabi'ah looked at him." So the Prophet ﷺ called 'Amir and he was very angry with him. He said, عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ، هَلَّا إِذَا رَأَيْتَ مَا يُعْجِبُكَ بَرَّكْتَ؟ (Would one of you knowingly kill his brother? Why don't you ask Allah to bless your brother when you see something (of him) that you like?) Then the Prophet ﷺ said, اغْتَسِلْ لَهُ (Bathe for him.) So he ('Amir) washed his face, his hands, his elbows, his knees, his feet and the inside of his Izar (waist wrapper) in a drinking vessel. Then that water was poured over him (Sahl). A man poured it over Sahl's head and his back from behind him, then the container was turned upside down and emptied behind him. This was done, and afterwards Sahl recovered and left with the people having nothing wrong with him." The Hadith of 'Amir bin Rabi'ah Imam Ahmad recorded in his Musnad that 'Ubaydullah bin 'Amir said, "'Amir bin Rabi'ah and Sahl bin Hanayf went off together intending to bathe. So they went about their business using coverings (to cover their nakedness). So 'Amir removed a cloak of wool that he (Sahl) was using to conceal himself. He ('Amir) said, 'I looked at him and my eye fell upon him while he was pouring water on himself bathing. Then I heard a loud splash in the water coming from where he was. So I went to him, and I called him three times, but he did not answer me. So I went to the Prophet ﷺ and informed him. Then, the Prophet ﷺ came walking, and he was wading in the water. I can still picture the whiteness of his shins. When he came to Sahl (who was unconscious), he hit him on his chest with his hand and said, اللّٰهُمَّ اصْرِفْ عَنْهُ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا (O Allah! Remove from him its heat, its cold and its pain.) He (Sahl) then stood up, and Allah's Messenger ﷺ said, إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ، أَوْ مِنْ نَفْسِهِ، أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ، فَلْيُبَرِّكْ فَإِنَّ الْعَيْنَ حَقٌّ (If one of you sees in his brother, or himself, or his wealth that which pleases him, then he should ask Allah to bless it, for verily, the evil eye is real.) The Accusation of the Disbelievers and the Reply to Them Allah says, وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ (and they say: "Verily, he is a madman!") meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman." They say this because he came with the Qur'an. Allah then says, وَمَا هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (But it is nothing else but a Reminder to all the creatures ('Alamin).) This is the end of the explanation (Tafsir) of Surah Nun (or Al-Qalam), and all praise and blessing belong to Allah.

So, wait with patience for the decision of your Lord, and be not like the Companion of the Fish when he cried out (to Us) while he was Makzum (48)Had not a grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed (49)Then his Lord chose him and made him of the righteous (50)And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur'an), and they say: "Verily, he is a madman! (51)But it is nothing else than a Reminder to all the creatures ('Alamin)(52) The Command to be Patient and to refrain from being Hasty like Yunus was : Allah says, فَاصْبِرْ (So wait with patience) 'O Muhammad, persevere against the harm your people cause you and their rejection. For verily, Allah will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.' وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ (and be not like the Companion of the Fish) meaning, Dhun-Nun, who was Yunus bin Matta, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea's and its dwellers glorification of the Most High, the Most Able (Allah). For He (Allah) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yunus) called out from the layers of darkness, أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ ("That none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.")(21:87) Then Allah said concerning him, فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:88) Allah also says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.)(37:143-144) So here (in this Surah), Allah says, إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ (when he cried out (to Us) while he was Makzum.) Ibn 'Abbas, Mujahid and As-Suddi, all said, "while he was distressed." Then Allah goes on to say, فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ (Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from 'Abdullah that the Messenger of Allah ﷺ said, لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not befitting for anyone to say that I am better than Yunus bin Matta.) Al-Bukhari recorded this Hadith and it is in the Two Sahihs reported from Abu Hurayrah. Concerning Allah's statement, وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ (And verily, those who disbelieve would almost make you slip with their eyes) Ibn 'Abbas, Mujahid and others have said, لَيُزْلِقُونَكَ (would make you slip) "In order to have some effect on you." بِأَبْصَارِهِمْ (with their eyes) meaning, 'they will affect you by looking at you with their eyes (i.e., the evil eye).' This means 'they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).' The Effect of the Evil Eye is Real In this Ayah is a proof that the effect of the evil eye and its affliction by the command of Allah is real. Many Hadiths have been reported concerning this through numerous routes of transmission. The Hadith of Buraydah bin Al-Husayb Abu 'Abdullah bin Majah recorded from Buraydah bin Al-Husayb that the Messenger of Allah ﷺ said, لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ (There is no Ruqyah except to cure the evil eye and the sting.) This is how Ibn Majah recorded this Hadith. Imam Muslim also recorded this Hadith in his Sahih on the authority of Buraydah himself, but he did not attribute it to the Prophet ﷺ. There is a story concerning this incident (as reported by Buraydah in Sahih Muslim), and At-Tirmidhi recorded the Hadith in this manner (like Muslim's version). This Hadith has also been recorded by Imam Al-Bukhari, Abu Dawud and At-Tirmidhi on the authority of 'Imran bin Husayn, however, he did not attribute it to the Prophet ﷺ. 'Imran's wording is, لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ (There is no Ruqyah except to cure the evil eye and the sting.)" Muslim recorded in his Sahih from Ibn 'Abbas that the Prophet ﷺ said, الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتِ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا (The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.) Muslim was alone in recording this Hadith, as Al-Bukhari did not mention it. It is reported from Ibn 'Abbas that he said, "The Messenger of Allah ﷺ used to invoke Allah's protection for Al-Hasan and Al-Husayn (his grandsons) by saying, أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ (I seek protection for you two by the perfect Words of Allah from every Shaytan, and dangerous creature, and from every eye that is evil.) Then he would say: هَكَذَا كَانَ إِبْرَاهِيمُ يُعَوِّذُ إِسْحَاقَ وَإِسْمَاعِيلَ عَلَيْهِمَا السَّلَامُ (Thus, did Ibrahim used to seek protection for Ishaq and Isma'il (his sons).)" This Hadith was recorded by Al-Bukhari and the Sunan compilers. The Hadith of Abu Umamah As'ad bin Sahl bin Hunayf Ibn Majah recorded from Abu Umamah As'ad bin Sahl bin Hunayf that 'Amir bin Rabi'ah passed by Sahl bin Hunayf while he was bathing and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today (i.e., commenting on how nice Sahl's skin was)." So he did not leave before he (Sahl) fell down on the ground. So he was brought to the Messenger of Allah ﷺ and it was said to him (the Prophet ﷺ) that Sahl had been afflicted by a seizure. The Prophet ﷺ then said, مَنْ تَتَّهِمُونَ بِهِ؟ (Who do you blame (or hold responsible) for this?) The people replied, ""Amir bin Rabi'ah." Then the Prophet ﷺ said, عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ إِذَا رَأَىٰ أَحَدُكُمْ مِنْ أَخِيهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالْبَرَكَةِ (Would one of you knowingly kill his brother? If one of you sees something of his brother that he likes, then let him supplicate for blessings for him.) Then the Prophet ﷺ called for some water and he commanded 'Amir to perform Wudu' with the water. So he washed his face, his hands up to his two elbows, his two knees, and the inside of his Izar. Then the Prophet ﷺ commanded him to pour the water over Sahl. Sufyan said that Ma'mar related from Az-Zuhri that he said, "The Prophet ﷺ ordered him to turn the water pot over (empty its contents over) him (Sahl) from behind him." An-Nasa'i recorded this Hadith through different routes from Abu Umamah with the wording, "And he turned the pot over pouring its contents over him (Sahl) from behind him." The Hadith of Abu Sa'id Al-Khudri Ibn Majah recorded that Abu Sa'id Al-Khudri said, "The Messenger of Allah ﷺ used to seek refuge from the evil eye of the Jinns and the evil eye of humans. Then when the Mu'awwidhatan were revealed, he used them (for seeking protection) and abandoned everything else. This was recorded by At-Tirmidhi, and An-Nasa'i. At-Tirmidhi said, "Hasan." Another Hadith from Abu Sa'id Imam Ahmad recorded from Abu Sa'id that Jibril came to the Prophet ﷺ and said, "O Muhammad, are you suffering from any ailment?" The Prophet ﷺ said, نَعَمْ (Yes)." Then Jibril said, بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيكَ ("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa'id or Jabir bin 'Abdullah that the Messenger of Allah ﷺ was bothered by some illness, and Jibril came to him and said, بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيكَ (In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.) The Hadith of Abu Hurayrah Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, إِنَّ الْعَيْنَ حَقٌّ (Verily, the evil eye is real.) Both Al-Bukhari and Muslim recorded this Hadith as well. Ibn Majah recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْعَيْنُ حَقٌّ (The evil eye is real.) Ibn Majah was alone in recording this Hadith. The Hadith of Asma' bint 'Umays Imam Ahmad recorded from 'Ubayd bin Rifa'ah Az-Zuraqi that Asma' said, "O Messenger of Allah! Verily, Bani Ja'far are afflicted with the evil eye; should I seek to have Ruqyah?" The Prophet ﷺ replied, نَعَمْ فَلَوْ كَانَ شَيْءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتْهُ الْعَيْنُ (Yes, for if anything could overcome the divine decree, it would be the evil eye.) This Hadith has been recorded like this by At-Tirmidhi, Ibn Majah, and An-Nasa'i. At-Tirmidhi said concerning it, "Hasan Sahih." The Hadith of 'A'ishah Ibn Majah recorded from 'A'ishah, may Allah be pleased with her, that the Messenger of Allah ﷺ ordered her to have Ruqyah performed as a cure against the evil eye. This was reported by Al-Bukhari and Muslim. The Hadith of Sahl bin Hunayf Imam Ahmad recorded from Abu Umamah bin Sahl bin Hunayf that his father informed him that the Messenger of Allah ﷺ went out on a journey in the direction of Makkah and they (the Companions) accompanied him until they came to the valley of Kharrar from Al-Juhfah. They stopped there and Sahl took a bath. He (Sahl) was a white man, with a handsome body and nice skin. So the brother of Bani 'Adi bin Ka'b, 'Amir bin Rabi'ah looked at Sahl while he bathed and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today." Then Sahl suddenly had a seizure and fell to the ground. So he (Sahl) was brought to the Messenger of Allah ﷺ and it was said to him, "O Messenger of Allah! Can you do anything for Sahl? By Allah, he has not lifted his head nor has he regained consciousness." The Prophet ﷺ then said, هَلْ تَتَّهِمُونَ فِيهِ مِنْ أَحَدٍ؟ (Do you all blame (or hold responsible) anyone for what has happened to him?) They said, "'Amir bin Rabi'ah looked at him." So the Prophet ﷺ called 'Amir and he was very angry with him. He said, عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ، هَلَّا إِذَا رَأَيْتَ مَا يُعْجِبُكَ بَرَّكْتَ؟ (Would one of you knowingly kill his brother? Why don't you ask Allah to bless your brother when you see something (of him) that you like?) Then the Prophet ﷺ said, اغْتَسِلْ لَهُ (Bathe for him.) So he ('Amir) washed his face, his hands, his elbows, his knees, his feet and the inside of his Izar (waist wrapper) in a drinking vessel. Then that water was poured over him (Sahl). A man poured it over Sahl's head and his back from behind him, then the container was turned upside down and emptied behind him. This was done, and afterwards Sahl recovered and left with the people having nothing wrong with him." The Hadith of 'Amir bin Rabi'ah Imam Ahmad recorded in his Musnad that 'Ubaydullah bin 'Amir said, "'Amir bin Rabi'ah and Sahl bin Hanayf went off together intending to bathe. So they went about their business using coverings (to cover their nakedness). So 'Amir removed a cloak of wool that he (Sahl) was using to conceal himself. He ('Amir) said, 'I looked at him and my eye fell upon him while he was pouring water on himself bathing. Then I heard a loud splash in the water coming from where he was. So I went to him, and I called him three times, but he did not answer me. So I went to the Prophet ﷺ and informed him. Then, the Prophet ﷺ came walking, and he was wading in the water. I can still picture the whiteness of his shins. When he came to Sahl (who was unconscious), he hit him on his chest with his hand and said, اللّٰهُمَّ اصْرِفْ عَنْهُ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا (O Allah! Remove from him its heat, its cold and its pain.) He (Sahl) then stood up, and Allah's Messenger ﷺ said, إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ، أَوْ مِنْ نَفْسِهِ، أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ، فَلْيُبَرِّكْ فَإِنَّ الْعَيْنَ حَقٌّ (If one of you sees in his brother, or himself, or his wealth that which pleases him, then he should ask Allah to bless it, for verily, the evil eye is real.) The Accusation of the Disbelievers and the Reply to Them Allah says, وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ (and they say: "Verily, he is a madman!") meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman." They say this because he came with the Qur'an. Allah then says, وَمَا هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (But it is nothing else but a Reminder to all the creatures ('Alamin).) This is the end of the explanation (Tafsir) of Surah Nun (or Al-Qalam), and all praise and blessing belong to Allah.

So, wait with patience for the decision of your Lord, and be not like the Companion of the Fish when he cried out (to Us) while he was Makzum (48)Had not a grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed (49)Then his Lord chose him and made him of the righteous (50)And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur'an), and they say: "Verily, he is a madman! (51)But it is nothing else than a Reminder to all the creatures ('Alamin)(52) The Command to be Patient and to refrain from being Hasty like Yunus was : Allah says, فَاصْبِرْ (So wait with patience) 'O Muhammad, persevere against the harm your people cause you and their rejection. For verily, Allah will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.' وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ (and be not like the Companion of the Fish) meaning, Dhun-Nun, who was Yunus bin Matta, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea's and its dwellers glorification of the Most High, the Most Able (Allah). For He (Allah) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yunus) called out from the layers of darkness, أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ ("That none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.")(21:87) Then Allah said concerning him, فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:88) Allah also says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.)(37:143-144) So here (in this Surah), Allah says, إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ (when he cried out (to Us) while he was Makzum.) Ibn 'Abbas, Mujahid and As-Suddi, all said, "while he was distressed." Then Allah goes on to say, فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ (Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from 'Abdullah that the Messenger of Allah ﷺ said, لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not befitting for anyone to say that I am better than Yunus bin Matta.) Al-Bukhari recorded this Hadith and it is in the Two Sahihs reported from Abu Hurayrah. Concerning Allah's statement, وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ (And verily, those who disbelieve would almost make you slip with their eyes) Ibn 'Abbas, Mujahid and others have said, لَيُزْلِقُونَكَ (would make you slip) "In order to have some effect on you." بِأَبْصَارِهِمْ (with their eyes) meaning, 'they will affect you by looking at you with their eyes (i.e., the evil eye).' This means 'they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).' The Effect of the Evil Eye is Real In this Ayah is a proof that the effect of the evil eye and its affliction by the command of Allah is real. Many Hadiths have been reported concerning this through numerous routes of transmission. The Hadith of Buraydah bin Al-Husayb Abu 'Abdullah bin Majah recorded from Buraydah bin Al-Husayb that the Messenger of Allah ﷺ said, لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ (There is no Ruqyah except to cure the evil eye and the sting.) This is how Ibn Majah recorded this Hadith. Imam Muslim also recorded this Hadith in his Sahih on the authority of Buraydah himself, but he did not attribute it to the Prophet ﷺ. There is a story concerning this incident (as reported by Buraydah in Sahih Muslim), and At-Tirmidhi recorded the Hadith in this manner (like Muslim's version). This Hadith has also been recorded by Imam Al-Bukhari, Abu Dawud and At-Tirmidhi on the authority of 'Imran bin Husayn, however, he did not attribute it to the Prophet ﷺ. 'Imran's wording is, لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ (There is no Ruqyah except to cure the evil eye and the sting.)" Muslim recorded in his Sahih from Ibn 'Abbas that the Prophet ﷺ said, الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتِ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا (The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.) Muslim was alone in recording this Hadith, as Al-Bukhari did not mention it. It is reported from Ibn 'Abbas that he said, "The Messenger of Allah ﷺ used to invoke Allah's protection for Al-Hasan and Al-Husayn (his grandsons) by saying, أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ (I seek protection for you two by the perfect Words of Allah from every Shaytan, and dangerous creature, and from every eye that is evil.) Then he would say: هَكَذَا كَانَ إِبْرَاهِيمُ يُعَوِّذُ إِسْحَاقَ وَإِسْمَاعِيلَ عَلَيْهِمَا السَّلَامُ (Thus, did Ibrahim used to seek protection for Ishaq and Isma'il (his sons).)" This Hadith was recorded by Al-Bukhari and the Sunan compilers. The Hadith of Abu Umamah As'ad bin Sahl bin Hunayf Ibn Majah recorded from Abu Umamah As'ad bin Sahl bin Hunayf that 'Amir bin Rabi'ah passed by Sahl bin Hunayf while he was bathing and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today (i.e., commenting on how nice Sahl's skin was)." So he did not leave before he (Sahl) fell down on the ground. So he was brought to the Messenger of Allah ﷺ and it was said to him (the Prophet ﷺ) that Sahl had been afflicted by a seizure. The Prophet ﷺ then said, مَنْ تَتَّهِمُونَ بِهِ؟ (Who do you blame (or hold responsible) for this?) The people replied, ""Amir bin Rabi'ah." Then the Prophet ﷺ said, عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ إِذَا رَأَىٰ أَحَدُكُمْ مِنْ أَخِيهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالْبَرَكَةِ (Would one of you knowingly kill his brother? If one of you sees something of his brother that he likes, then let him supplicate for blessings for him.) Then the Prophet ﷺ called for some water and he commanded 'Amir to perform Wudu' with the water. So he washed his face, his hands up to his two elbows, his two knees, and the inside of his Izar. Then the Prophet ﷺ commanded him to pour the water over Sahl. Sufyan said that Ma'mar related from Az-Zuhri that he said, "The Prophet ﷺ ordered him to turn the water pot over (empty its contents over) him (Sahl) from behind him." An-Nasa'i recorded this Hadith through different routes from Abu Umamah with the wording, "And he turned the pot over pouring its contents over him (Sahl) from behind him." The Hadith of Abu Sa'id Al-Khudri Ibn Majah recorded that Abu Sa'id Al-Khudri said, "The Messenger of Allah ﷺ used to seek refuge from the evil eye of the Jinns and the evil eye of humans. Then when the Mu'awwidhatan were revealed, he used them (for seeking protection) and abandoned everything else. This was recorded by At-Tirmidhi, and An-Nasa'i. At-Tirmidhi said, "Hasan." Another Hadith from Abu Sa'id Imam Ahmad recorded from Abu Sa'id that Jibril came to the Prophet ﷺ and said, "O Muhammad, are you suffering from any ailment?" The Prophet ﷺ said, نَعَمْ (Yes)." Then Jibril said, بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيكَ ("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa'id or Jabir bin 'Abdullah that the Messenger of Allah ﷺ was bothered by some illness, and Jibril came to him and said, بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيكَ (In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.) The Hadith of Abu Hurayrah Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, إِنَّ الْعَيْنَ حَقٌّ (Verily, the evil eye is real.) Both Al-Bukhari and Muslim recorded this Hadith as well. Ibn Majah recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْعَيْنُ حَقٌّ (The evil eye is real.) Ibn Majah was alone in recording this Hadith. The Hadith of Asma' bint 'Umays Imam Ahmad recorded from 'Ubayd bin Rifa'ah Az-Zuraqi that Asma' said, "O Messenger of Allah! Verily, Bani Ja'far are afflicted with the evil eye; should I seek to have Ruqyah?" The Prophet ﷺ replied, نَعَمْ فَلَوْ كَانَ شَيْءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتْهُ الْعَيْنُ (Yes, for if anything could overcome the divine decree, it would be the evil eye.) This Hadith has been recorded like this by At-Tirmidhi, Ibn Majah, and An-Nasa'i. At-Tirmidhi said concerning it, "Hasan Sahih." The Hadith of 'A'ishah Ibn Majah recorded from 'A'ishah, may Allah be pleased with her, that the Messenger of Allah ﷺ ordered her to have Ruqyah performed as a cure against the evil eye. This was reported by Al-Bukhari and Muslim. The Hadith of Sahl bin Hunayf Imam Ahmad recorded from Abu Umamah bin Sahl bin Hunayf that his father informed him that the Messenger of Allah ﷺ went out on a journey in the direction of Makkah and they (the Companions) accompanied him until they came to the valley of Kharrar from Al-Juhfah. They stopped there and Sahl took a bath. He (Sahl) was a white man, with a handsome body and nice skin. So the brother of Bani 'Adi bin Ka'b, 'Amir bin Rabi'ah looked at Sahl while he bathed and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today." Then Sahl suddenly had a seizure and fell to the ground. So he (Sahl) was brought to the Messenger of Allah ﷺ and it was said to him, "O Messenger of Allah! Can you do anything for Sahl? By Allah, he has not lifted his head nor has he regained consciousness." The Prophet ﷺ then said, هَلْ تَتَّهِمُونَ فِيهِ مِنْ أَحَدٍ؟ (Do you all blame (or hold responsible) anyone for what has happened to him?) They said, "'Amir bin Rabi'ah looked at him." So the Prophet ﷺ called 'Amir and he was very angry with him. He said, عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ، هَلَّا إِذَا رَأَيْتَ مَا يُعْجِبُكَ بَرَّكْتَ؟ (Would one of you knowingly kill his brother? Why don't you ask Allah to bless your brother when you see something (of him) that you like?) Then the Prophet ﷺ said, اغْتَسِلْ لَهُ (Bathe for him.) So he ('Amir) washed his face, his hands, his elbows, his knees, his feet and the inside of his Izar (waist wrapper) in a drinking vessel. Then that water was poured over him (Sahl). A man poured it over Sahl's head and his back from behind him, then the container was turned upside down and emptied behind him. This was done, and afterwards Sahl recovered and left with the people having nothing wrong with him." The Hadith of 'Amir bin Rabi'ah Imam Ahmad recorded in his Musnad that 'Ubaydullah bin 'Amir said, "'Amir bin Rabi'ah and Sahl bin Hanayf went off together intending to bathe. So they went about their business using coverings (to cover their nakedness). So 'Amir removed a cloak of wool that he (Sahl) was using to conceal himself. He ('Amir) said, 'I looked at him and my eye fell upon him while he was pouring water on himself bathing. Then I heard a loud splash in the water coming from where he was. So I went to him, and I called him three times, but he did not answer me. So I went to the Prophet ﷺ and informed him. Then, the Prophet ﷺ came walking, and he was wading in the water. I can still picture the whiteness of his shins. When he came to Sahl (who was unconscious), he hit him on his chest with his hand and said, اللّٰهُمَّ اصْرِفْ عَنْهُ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا (O Allah! Remove from him its heat, its cold and its pain.) He (Sahl) then stood up, and Allah's Messenger ﷺ said, إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ، أَوْ مِنْ نَفْسِهِ، أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ، فَلْيُبَرِّكْ فَإِنَّ الْعَيْنَ حَقٌّ (If one of you sees in his brother, or himself, or his wealth that which pleases him, then he should ask Allah to bless it, for verily, the evil eye is real.) The Accusation of the Disbelievers and the Reply to Them Allah says, وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ (and they say: "Verily, he is a madman!") meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman." They say this because he came with the Qur'an. Allah then says, وَمَا هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (But it is nothing else but a Reminder to all the creatures ('Alamin).) This is the end of the explanation (Tafsir) of Surah Nun (or Al-Qalam), and all praise and blessing belong to Allah.

So, wait with patience for the decision of your Lord, and be not like the Companion of the Fish when he cried out (to Us) while he was Makzum (48)Had not a grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed (49)Then his Lord chose him and made him of the righteous (50)And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur'an), and they say: "Verily, he is a madman! (51)But it is nothing else than a Reminder to all the creatures ('Alamin)(52) The Command to be Patient and to refrain from being Hasty like Yunus was : Allah says, فَاصْبِرْ (So wait with patience) 'O Muhammad, persevere against the harm your people cause you and their rejection. For verily, Allah will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.' وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ (and be not like the Companion of the Fish) meaning, Dhun-Nun, who was Yunus bin Matta, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea's and its dwellers glorification of the Most High, the Most Able (Allah). For He (Allah) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yunus) called out from the layers of darkness, أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ ("That none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.")(21:87) Then Allah said concerning him, فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:88) Allah also says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.)(37:143-144) So here (in this Surah), Allah says, إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ (when he cried out (to Us) while he was Makzum.) Ibn 'Abbas, Mujahid and As-Suddi, all said, "while he was distressed." Then Allah goes on to say, فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ (Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from 'Abdullah that the Messenger of Allah ﷺ said, لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not befitting for anyone to say that I am better than Yunus bin Matta.) Al-Bukhari recorded this Hadith and it is in the Two Sahihs reported from Abu Hurayrah. Concerning Allah's statement, وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ (And verily, those who disbelieve would almost make you slip with their eyes) Ibn 'Abbas, Mujahid and others have said, لَيُزْلِقُونَكَ (would make you slip) "In order to have some effect on you." بِأَبْصَارِهِمْ (with their eyes) meaning, 'they will affect you by looking at you with their eyes (i.e., the evil eye).' This means 'they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).' The Effect of the Evil Eye is Real In this Ayah is a proof that the effect of the evil eye and its affliction by the command of Allah is real. Many Hadiths have been reported concerning this through numerous routes of transmission. The Hadith of Buraydah bin Al-Husayb Abu 'Abdullah bin Majah recorded from Buraydah bin Al-Husayb that the Messenger of Allah ﷺ said, لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ (There is no Ruqyah except to cure the evil eye and the sting.) This is how Ibn Majah recorded this Hadith. Imam Muslim also recorded this Hadith in his Sahih on the authority of Buraydah himself, but he did not attribute it to the Prophet ﷺ. There is a story concerning this incident (as reported by Buraydah in Sahih Muslim), and At-Tirmidhi recorded the Hadith in this manner (like Muslim's version). This Hadith has also been recorded by Imam Al-Bukhari, Abu Dawud and At-Tirmidhi on the authority of 'Imran bin Husayn, however, he did not attribute it to the Prophet ﷺ. 'Imran's wording is, لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ (There is no Ruqyah except to cure the evil eye and the sting.)" Muslim recorded in his Sahih from Ibn 'Abbas that the Prophet ﷺ said, الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتِ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا (The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.) Muslim was alone in recording this Hadith, as Al-Bukhari did not mention it. It is reported from Ibn 'Abbas that he said, "The Messenger of Allah ﷺ used to invoke Allah's protection for Al-Hasan and Al-Husayn (his grandsons) by saying, أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ (I seek protection for you two by the perfect Words of Allah from every Shaytan, and dangerous creature, and from every eye that is evil.) Then he would say: هَكَذَا كَانَ إِبْرَاهِيمُ يُعَوِّذُ إِسْحَاقَ وَإِسْمَاعِيلَ عَلَيْهِمَا السَّلَامُ (Thus, did Ibrahim used to seek protection for Ishaq and Isma'il (his sons).)" This Hadith was recorded by Al-Bukhari and the Sunan compilers. The Hadith of Abu Umamah As'ad bin Sahl bin Hunayf Ibn Majah recorded from Abu Umamah As'ad bin Sahl bin Hunayf that 'Amir bin Rabi'ah passed by Sahl bin Hunayf while he was bathing and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today (i.e., commenting on how nice Sahl's skin was)." So he did not leave before he (Sahl) fell down on the ground. So he was brought to the Messenger of Allah ﷺ and it was said to him (the Prophet ﷺ) that Sahl had been afflicted by a seizure. The Prophet ﷺ then said, مَنْ تَتَّهِمُونَ بِهِ؟ (Who do you blame (or hold responsible) for this?) The people replied, ""Amir bin Rabi'ah." Then the Prophet ﷺ said, عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ إِذَا رَأَىٰ أَحَدُكُمْ مِنْ أَخِيهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالْبَرَكَةِ (Would one of you knowingly kill his brother? If one of you sees something of his brother that he likes, then let him supplicate for blessings for him.) Then the Prophet ﷺ called for some water and he commanded 'Amir to perform Wudu' with the water. So he washed his face, his hands up to his two elbows, his two knees, and the inside of his Izar. Then the Prophet ﷺ commanded him to pour the water over Sahl. Sufyan said that Ma'mar related from Az-Zuhri that he said, "The Prophet ﷺ ordered him to turn the water pot over (empty its contents over) him (Sahl) from behind him." An-Nasa'i recorded this Hadith through different routes from Abu Umamah with the wording, "And he turned the pot over pouring its contents over him (Sahl) from behind him." The Hadith of Abu Sa'id Al-Khudri Ibn Majah recorded that Abu Sa'id Al-Khudri said, "The Messenger of Allah ﷺ used to seek refuge from the evil eye of the Jinns and the evil eye of humans. Then when the Mu'awwidhatan were revealed, he used them (for seeking protection) and abandoned everything else. This was recorded by At-Tirmidhi, and An-Nasa'i. At-Tirmidhi said, "Hasan." Another Hadith from Abu Sa'id Imam Ahmad recorded from Abu Sa'id that Jibril came to the Prophet ﷺ and said, "O Muhammad, are you suffering from any ailment?" The Prophet ﷺ said, نَعَمْ (Yes)." Then Jibril said, بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيكَ ("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa'id or Jabir bin 'Abdullah that the Messenger of Allah ﷺ was bothered by some illness, and Jibril came to him and said, بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيكَ (In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.) The Hadith of Abu Hurayrah Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, إِنَّ الْعَيْنَ حَقٌّ (Verily, the evil eye is real.) Both Al-Bukhari and Muslim recorded this Hadith as well. Ibn Majah recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْعَيْنُ حَقٌّ (The evil eye is real.) Ibn Majah was alone in recording this Hadith. The Hadith of Asma' bint 'Umays Imam Ahmad recorded from 'Ubayd bin Rifa'ah Az-Zuraqi that Asma' said, "O Messenger of Allah! Verily, Bani Ja'far are afflicted with the evil eye; should I seek to have Ruqyah?" The Prophet ﷺ replied, نَعَمْ فَلَوْ كَانَ شَيْءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتْهُ الْعَيْنُ (Yes, for if anything could overcome the divine decree, it would be the evil eye.) This Hadith has been recorded like this by At-Tirmidhi, Ibn Majah, and An-Nasa'i. At-Tirmidhi said concerning it, "Hasan Sahih." The Hadith of 'A'ishah Ibn Majah recorded from 'A'ishah, may Allah be pleased with her, that the Messenger of Allah ﷺ ordered her to have Ruqyah performed as a cure against the evil eye. This was reported by Al-Bukhari and Muslim. The Hadith of Sahl bin Hunayf Imam Ahmad recorded from Abu Umamah bin Sahl bin Hunayf that his father informed him that the Messenger of Allah ﷺ went out on a journey in the direction of Makkah and they (the Companions) accompanied him until they came to the valley of Kharrar from Al-Juhfah. They stopped there and Sahl took a bath. He (Sahl) was a white man, with a handsome body and nice skin. So the brother of Bani 'Adi bin Ka'b, 'Amir bin Rabi'ah looked at Sahl while he bathed and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today." Then Sahl suddenly had a seizure and fell to the ground. So he (Sahl) was brought to the Messenger of Allah ﷺ and it was said to him, "O Messenger of Allah! Can you do anything for Sahl? By Allah, he has not lifted his head nor has he regained consciousness." The Prophet ﷺ then said, هَلْ تَتَّهِمُونَ فِيهِ مِنْ أَحَدٍ؟ (Do you all blame (or hold responsible) anyone for what has happened to him?) They said, "'Amir bin Rabi'ah looked at him." So the Prophet ﷺ called 'Amir and he was very angry with him. He said, عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ، هَلَّا إِذَا رَأَيْتَ مَا يُعْجِبُكَ بَرَّكْتَ؟ (Would one of you knowingly kill his brother? Why don't you ask Allah to bless your brother when you see something (of him) that you like?) Then the Prophet ﷺ said, اغْتَسِلْ لَهُ (Bathe for him.) So he ('Amir) washed his face, his hands, his elbows, his knees, his feet and the inside of his Izar (waist wrapper) in a drinking vessel. Then that water was poured over him (Sahl). A man poured it over Sahl's head and his back from behind him, then the container was turned upside down and emptied behind him. This was done, and afterwards Sahl recovered and left with the people having nothing wrong with him." The Hadith of 'Amir bin Rabi'ah Imam Ahmad recorded in his Musnad that 'Ubaydullah bin 'Amir said, "'Amir bin Rabi'ah and Sahl bin Hanayf went off together intending to bathe. So they went about their business using coverings (to cover their nakedness). So 'Amir removed a cloak of wool that he (Sahl) was using to conceal himself. He ('Amir) said, 'I looked at him and my eye fell upon him while he was pouring water on himself bathing. Then I heard a loud splash in the water coming from where he was. So I went to him, and I called him three times, but he did not answer me. So I went to the Prophet ﷺ and informed him. Then, the Prophet ﷺ came walking, and he was wading in the water. I can still picture the whiteness of his shins. When he came to Sahl (who was unconscious), he hit him on his chest with his hand and said, اللّٰهُمَّ اصْرِفْ عَنْهُ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا (O Allah! Remove from him its heat, its cold and its pain.) He (Sahl) then stood up, and Allah's Messenger ﷺ said, إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ، أَوْ مِنْ نَفْسِهِ، أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ، فَلْيُبَرِّكْ فَإِنَّ الْعَيْنَ حَقٌّ (If one of you sees in his brother, or himself, or his wealth that which pleases him, then he should ask Allah to bless it, for verily, the evil eye is real.) The Accusation of the Disbelievers and the Reply to Them Allah says, وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ (and they say: "Verily, he is a madman!") meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman." They say this because he came with the Qur'an. Allah then says, وَمَا هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (But it is nothing else but a Reminder to all the creatures ('Alamin).) This is the end of the explanation (Tafsir) of Surah Nun (or Al-Qalam), and all praise and blessing belong to Allah.

So, wait with patience for the decision of your Lord, and be not like the Companion of the Fish when he cried out (to Us) while he was Makzum (48)Had not a grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed (49)Then his Lord chose him and made him of the righteous (50)And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur'an), and they say: "Verily, he is a madman! (51)But it is nothing else than a Reminder to all the creatures ('Alamin)(52) The Command to be Patient and to refrain from being Hasty like Yunus was : Allah says, فَاصْبِرْ (So wait with patience) 'O Muhammad, persevere against the harm your people cause you and their rejection. For verily, Allah will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.' وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ (and be not like the Companion of the Fish) meaning, Dhun-Nun, who was Yunus bin Matta, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea's and its dwellers glorification of the Most High, the Most Able (Allah). For He (Allah) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yunus) called out from the layers of darkness, أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ ("That none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.")(21:87) Then Allah said concerning him, فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ (So We answered his call, and delivered him from the distress. And thus We do deliver the believers.)(21:88) Allah also says, فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ (Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.)(37:143-144) So here (in this Surah), Allah says, إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ (when he cried out (to Us) while he was Makzum.) Ibn 'Abbas, Mujahid and As-Suddi, all said, "while he was distressed." Then Allah goes on to say, فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ (Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from 'Abdullah that the Messenger of Allah ﷺ said, لَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى (It is not befitting for anyone to say that I am better than Yunus bin Matta.) Al-Bukhari recorded this Hadith and it is in the Two Sahihs reported from Abu Hurayrah. Concerning Allah's statement, وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ (And verily, those who disbelieve would almost make you slip with their eyes) Ibn 'Abbas, Mujahid and others have said, لَيُزْلِقُونَكَ (would make you slip) "In order to have some effect on you." بِأَبْصَارِهِمْ (with their eyes) meaning, 'they will affect you by looking at you with their eyes (i.e., the evil eye).' This means 'they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).' The Effect of the Evil Eye is Real In this Ayah is a proof that the effect of the evil eye and its affliction by the command of Allah is real. Many Hadiths have been reported concerning this through numerous routes of transmission. The Hadith of Buraydah bin Al-Husayb Abu 'Abdullah bin Majah recorded from Buraydah bin Al-Husayb that the Messenger of Allah ﷺ said, لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ (There is no Ruqyah except to cure the evil eye and the sting.) This is how Ibn Majah recorded this Hadith. Imam Muslim also recorded this Hadith in his Sahih on the authority of Buraydah himself, but he did not attribute it to the Prophet ﷺ. There is a story concerning this incident (as reported by Buraydah in Sahih Muslim), and At-Tirmidhi recorded the Hadith in this manner (like Muslim's version). This Hadith has also been recorded by Imam Al-Bukhari, Abu Dawud and At-Tirmidhi on the authority of 'Imran bin Husayn, however, he did not attribute it to the Prophet ﷺ. 'Imran's wording is, لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ (There is no Ruqyah except to cure the evil eye and the sting.)" Muslim recorded in his Sahih from Ibn 'Abbas that the Prophet ﷺ said, الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتِ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا (The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.) Muslim was alone in recording this Hadith, as Al-Bukhari did not mention it. It is reported from Ibn 'Abbas that he said, "The Messenger of Allah ﷺ used to invoke Allah's protection for Al-Hasan and Al-Husayn (his grandsons) by saying, أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ (I seek protection for you two by the perfect Words of Allah from every Shaytan, and dangerous creature, and from every eye that is evil.) Then he would say: هَكَذَا كَانَ إِبْرَاهِيمُ يُعَوِّذُ إِسْحَاقَ وَإِسْمَاعِيلَ عَلَيْهِمَا السَّلَامُ (Thus, did Ibrahim used to seek protection for Ishaq and Isma'il (his sons).)" This Hadith was recorded by Al-Bukhari and the Sunan compilers. The Hadith of Abu Umamah As'ad bin Sahl bin Hunayf Ibn Majah recorded from Abu Umamah As'ad bin Sahl bin Hunayf that 'Amir bin Rabi'ah passed by Sahl bin Hunayf while he was bathing and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today (i.e., commenting on how nice Sahl's skin was)." So he did not leave before he (Sahl) fell down on the ground. So he was brought to the Messenger of Allah ﷺ and it was said to him (the Prophet ﷺ) that Sahl had been afflicted by a seizure. The Prophet ﷺ then said, مَنْ تَتَّهِمُونَ بِهِ؟ (Who do you blame (or hold responsible) for this?) The people replied, ""Amir bin Rabi'ah." Then the Prophet ﷺ said, عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ إِذَا رَأَىٰ أَحَدُكُمْ مِنْ أَخِيهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالْبَرَكَةِ (Would one of you knowingly kill his brother? If one of you sees something of his brother that he likes, then let him supplicate for blessings for him.) Then the Prophet ﷺ called for some water and he commanded 'Amir to perform Wudu' with the water. So he washed his face, his hands up to his two elbows, his two knees, and the inside of his Izar. Then the Prophet ﷺ commanded him to pour the water over Sahl. Sufyan said that Ma'mar related from Az-Zuhri that he said, "The Prophet ﷺ ordered him to turn the water pot over (empty its contents over) him (Sahl) from behind him." An-Nasa'i recorded this Hadith through different routes from Abu Umamah with the wording, "And he turned the pot over pouring its contents over him (Sahl) from behind him." The Hadith of Abu Sa'id Al-Khudri Ibn Majah recorded that Abu Sa'id Al-Khudri said, "The Messenger of Allah ﷺ used to seek refuge from the evil eye of the Jinns and the evil eye of humans. Then when the Mu'awwidhatan were revealed, he used them (for seeking protection) and abandoned everything else. This was recorded by At-Tirmidhi, and An-Nasa'i. At-Tirmidhi said, "Hasan." Another Hadith from Abu Sa'id Imam Ahmad recorded from Abu Sa'id that Jibril came to the Prophet ﷺ and said, "O Muhammad, are you suffering from any ailment?" The Prophet ﷺ said, نَعَمْ (Yes)." Then Jibril said, بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيكَ ("In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allah cure you, in the Name of Allah I pray over you for healing.") This Hadith has been recorded by Muslim and the Sunan compilers except for Abu Dawud. Imam Ahmad also recorded from Abu Sa'id or Jabir bin 'Abdullah that the Messenger of Allah ﷺ was bothered by some illness, and Jibril came to him and said, بِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيكَ (In the Name of Allah I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allah cure you.) The Hadith of Abu Hurayrah Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, إِنَّ الْعَيْنَ حَقٌّ (Verily, the evil eye is real.) Both Al-Bukhari and Muslim recorded this Hadith as well. Ibn Majah recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, الْعَيْنُ حَقٌّ (The evil eye is real.) Ibn Majah was alone in recording this Hadith. The Hadith of Asma' bint 'Umays Imam Ahmad recorded from 'Ubayd bin Rifa'ah Az-Zuraqi that Asma' said, "O Messenger of Allah! Verily, Bani Ja'far are afflicted with the evil eye; should I seek to have Ruqyah?" The Prophet ﷺ replied, نَعَمْ فَلَوْ كَانَ شَيْءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتْهُ الْعَيْنُ (Yes, for if anything could overcome the divine decree, it would be the evil eye.) This Hadith has been recorded like this by At-Tirmidhi, Ibn Majah, and An-Nasa'i. At-Tirmidhi said concerning it, "Hasan Sahih." The Hadith of 'A'ishah Ibn Majah recorded from 'A'ishah, may Allah be pleased with her, that the Messenger of Allah ﷺ ordered her to have Ruqyah performed as a cure against the evil eye. This was reported by Al-Bukhari and Muslim. The Hadith of Sahl bin Hunayf Imam Ahmad recorded from Abu Umamah bin Sahl bin Hunayf that his father informed him that the Messenger of Allah ﷺ went out on a journey in the direction of Makkah and they (the Companions) accompanied him until they came to the valley of Kharrar from Al-Juhfah. They stopped there and Sahl took a bath. He (Sahl) was a white man, with a handsome body and nice skin. So the brother of Bani 'Adi bin Ka'b, 'Amir bin Rabi'ah looked at Sahl while he bathed and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today." Then Sahl suddenly had a seizure and fell to the ground. So he (Sahl) was brought to the Messenger of Allah ﷺ and it was said to him, "O Messenger of Allah! Can you do anything for Sahl? By Allah, he has not lifted his head nor has he regained consciousness." The Prophet ﷺ then said, هَلْ تَتَّهِمُونَ فِيهِ مِنْ أَحَدٍ؟ (Do you all blame (or hold responsible) anyone for what has happened to him?) They said, "'Amir bin Rabi'ah looked at him." So the Prophet ﷺ called 'Amir and he was very angry with him. He said, عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ، هَلَّا إِذَا رَأَيْتَ مَا يُعْجِبُكَ بَرَّكْتَ؟ (Would one of you knowingly kill his brother? Why don't you ask Allah to bless your brother when you see something (of him) that you like?) Then the Prophet ﷺ said, اغْتَسِلْ لَهُ (Bathe for him.) So he ('Amir) washed his face, his hands, his elbows, his knees, his feet and the inside of his Izar (waist wrapper) in a drinking vessel. Then that water was poured over him (Sahl). A man poured it over Sahl's head and his back from behind him, then the container was turned upside down and emptied behind him. This was done, and afterwards Sahl recovered and left with the people having nothing wrong with him." The Hadith of 'Amir bin Rabi'ah Imam Ahmad recorded in his Musnad that 'Ubaydullah bin 'Amir said, "'Amir bin Rabi'ah and Sahl bin Hanayf went off together intending to bathe. So they went about their business using coverings (to cover their nakedness). So 'Amir removed a cloak of wool that he (Sahl) was using to conceal himself. He ('Amir) said, 'I looked at him and my eye fell upon him while he was pouring water on himself bathing. Then I heard a loud splash in the water coming from where he was. So I went to him, and I called him three times, but he did not answer me. So I went to the Prophet ﷺ and informed him. Then, the Prophet ﷺ came walking, and he was wading in the water. I can still picture the whiteness of his shins. When he came to Sahl (who was unconscious), he hit him on his chest with his hand and said, اللّٰهُمَّ اصْرِفْ عَنْهُ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا (O Allah! Remove from him its heat, its cold and its pain.) He (Sahl) then stood up, and Allah's Messenger ﷺ said, إِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ، أَوْ مِنْ نَفْسِهِ، أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ، فَلْيُبَرِّكْ فَإِنَّ الْعَيْنَ حَقٌّ (If one of you sees in his brother, or himself, or his wealth that which pleases him, then he should ask Allah to bless it, for verily, the evil eye is real.) The Accusation of the Disbelievers and the Reply to Them Allah says, وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ (and they say: "Verily, he is a madman!") meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman." They say this because he came with the Qur'an. Allah then says, وَمَا هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (But it is nothing else but a Reminder to all the creatures ('Alamin).) This is the end of the explanation (Tafsir) of Surah Nun (or Al-Qalam), and all praise and blessing belong to Allah.