Tafsir Ibn Kathir — Al-Haqqah 69:1 – Al-Ma'arij 70:42

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud, they were destroyed by the Taghiyah!)(6. And as for 'Ad, they were destroyed by a wind, Sarsar 'Atiyah!)(7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!)(8. Do you see any remnants of them?)(9. And Fir'awn, and those before him, and the cities overthrown committed Al-Khati'ah.)(10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.)(11. Verily, when the water rose beyond its limits, We carried you in the ship.)(12. That We might make it an admonition for you and that it might be retained by the retaining ears.) Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is?) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi' bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (Thamud denied through their transgression.)(91:11) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ (And as for 'Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi' bin Anas and Ath-Thawri all said about, عَاتِيَةٍ ('Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ ('Atiyah) means, it blew fiercely upon them without any mercy or blessing." 'Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas'ud, Ibn 'Abbas, Mujahid, 'Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that 'Ikrimah and Ar-Rabi' bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِي أَيَّامٍ نَحِسَاتٍ (in days of calamity)(41: 16) It has been said that it is that which people now call A'jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A'jaz (trunks) of date palms, Khawiyah!) Ibn 'Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I was helped by an easterly wind and the people of 'Ad were destroyed by a westerly wind.) فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ (Do you see any remnants of them?) meaning, 'do you find any one of them left or anyone who even attributes himself to being from them?' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ (And Fir'awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَاتُ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi' said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْا رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger,) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)(26:105) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ('Ad belied the Messengers.)(26:123) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,(26:141) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَى الْمَاءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn 'Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, 'We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon)(43:12-13) And Allah said, وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn 'Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَاعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.)(69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud, they were destroyed by the Taghiyah!)(6. And as for 'Ad, they were destroyed by a wind, Sarsar 'Atiyah!)(7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!)(8. Do you see any remnants of them?)(9. And Fir'awn, and those before him, and the cities overthrown committed Al-Khati'ah.)(10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.)(11. Verily, when the water rose beyond its limits, We carried you in the ship.)(12. That We might make it an admonition for you and that it might be retained by the retaining ears.) Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is?) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi' bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (Thamud denied through their transgression.)(91:11) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ (And as for 'Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi' bin Anas and Ath-Thawri all said about, عَاتِيَةٍ ('Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ ('Atiyah) means, it blew fiercely upon them without any mercy or blessing." 'Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas'ud, Ibn 'Abbas, Mujahid, 'Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that 'Ikrimah and Ar-Rabi' bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِي أَيَّامٍ نَحِسَاتٍ (in days of calamity)(41: 16) It has been said that it is that which people now call A'jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A'jaz (trunks) of date palms, Khawiyah!) Ibn 'Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I was helped by an easterly wind and the people of 'Ad were destroyed by a westerly wind.) فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ (Do you see any remnants of them?) meaning, 'do you find any one of them left or anyone who even attributes himself to being from them?' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ (And Fir'awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَاتُ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi' said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْا رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger,) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)(26:105) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ('Ad belied the Messengers.)(26:123) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,(26:141) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَى الْمَاءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn 'Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, 'We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon)(43:12-13) And Allah said, وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn 'Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَاعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.)(69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud, they were destroyed by the Taghiyah!)(6. And as for 'Ad, they were destroyed by a wind, Sarsar 'Atiyah!)(7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!)(8. Do you see any remnants of them?)(9. And Fir'awn, and those before him, and the cities overthrown committed Al-Khati'ah.)(10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.)(11. Verily, when the water rose beyond its limits, We carried you in the ship.)(12. That We might make it an admonition for you and that it might be retained by the retaining ears.) Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is?) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi' bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (Thamud denied through their transgression.)(91:11) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ (And as for 'Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi' bin Anas and Ath-Thawri all said about, عَاتِيَةٍ ('Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ ('Atiyah) means, it blew fiercely upon them without any mercy or blessing." 'Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas'ud, Ibn 'Abbas, Mujahid, 'Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that 'Ikrimah and Ar-Rabi' bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِي أَيَّامٍ نَحِسَاتٍ (in days of calamity)(41: 16) It has been said that it is that which people now call A'jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A'jaz (trunks) of date palms, Khawiyah!) Ibn 'Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I was helped by an easterly wind and the people of 'Ad were destroyed by a westerly wind.) فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ (Do you see any remnants of them?) meaning, 'do you find any one of them left or anyone who even attributes himself to being from them?' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ (And Fir'awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَاتُ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi' said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْا رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger,) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)(26:105) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ('Ad belied the Messengers.)(26:123) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,(26:141) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَى الْمَاءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn 'Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, 'We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon)(43:12-13) And Allah said, وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn 'Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَاعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.)(69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud, they were destroyed by the Taghiyah!)(6. And as for 'Ad, they were destroyed by a wind, Sarsar 'Atiyah!)(7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!)(8. Do you see any remnants of them?)(9. And Fir'awn, and those before him, and the cities overthrown committed Al-Khati'ah.)(10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.)(11. Verily, when the water rose beyond its limits, We carried you in the ship.)(12. That We might make it an admonition for you and that it might be retained by the retaining ears.) Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is?) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi' bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (Thamud denied through their transgression.)(91:11) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ (And as for 'Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi' bin Anas and Ath-Thawri all said about, عَاتِيَةٍ ('Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ ('Atiyah) means, it blew fiercely upon them without any mercy or blessing." 'Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas'ud, Ibn 'Abbas, Mujahid, 'Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that 'Ikrimah and Ar-Rabi' bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِي أَيَّامٍ نَحِسَاتٍ (in days of calamity)(41: 16) It has been said that it is that which people now call A'jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A'jaz (trunks) of date palms, Khawiyah!) Ibn 'Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I was helped by an easterly wind and the people of 'Ad were destroyed by a westerly wind.) فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ (Do you see any remnants of them?) meaning, 'do you find any one of them left or anyone who even attributes himself to being from them?' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ (And Fir'awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَاتُ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi' said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْا رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger,) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)(26:105) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ('Ad belied the Messengers.)(26:123) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,(26:141) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَى الْمَاءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn 'Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, 'We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon)(43:12-13) And Allah said, وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn 'Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَاعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.)(69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud, they were destroyed by the Taghiyah!)(6. And as for 'Ad, they were destroyed by a wind, Sarsar 'Atiyah!)(7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!)(8. Do you see any remnants of them?)(9. And Fir'awn, and those before him, and the cities overthrown committed Al-Khati'ah.)(10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.)(11. Verily, when the water rose beyond its limits, We carried you in the ship.)(12. That We might make it an admonition for you and that it might be retained by the retaining ears.) Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is?) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi' bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (Thamud denied through their transgression.)(91:11) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ (And as for 'Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi' bin Anas and Ath-Thawri all said about, عَاتِيَةٍ ('Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ ('Atiyah) means, it blew fiercely upon them without any mercy or blessing." 'Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas'ud, Ibn 'Abbas, Mujahid, 'Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that 'Ikrimah and Ar-Rabi' bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِي أَيَّامٍ نَحِسَاتٍ (in days of calamity)(41: 16) It has been said that it is that which people now call A'jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A'jaz (trunks) of date palms, Khawiyah!) Ibn 'Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I was helped by an easterly wind and the people of 'Ad were destroyed by a westerly wind.) فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ (Do you see any remnants of them?) meaning, 'do you find any one of them left or anyone who even attributes himself to being from them?' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ (And Fir'awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَاتُ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi' said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْا رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger,) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)(26:105) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ('Ad belied the Messengers.)(26:123) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,(26:141) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَى الْمَاءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn 'Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, 'We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon)(43:12-13) And Allah said, وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn 'Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَاعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.)(69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud, they were destroyed by the Taghiyah!)(6. And as for 'Ad, they were destroyed by a wind, Sarsar 'Atiyah!)(7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!)(8. Do you see any remnants of them?)(9. And Fir'awn, and those before him, and the cities overthrown committed Al-Khati'ah.)(10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.)(11. Verily, when the water rose beyond its limits, We carried you in the ship.)(12. That We might make it an admonition for you and that it might be retained by the retaining ears.) Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is?) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi' bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (Thamud denied through their transgression.)(91:11) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ (And as for 'Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi' bin Anas and Ath-Thawri all said about, عَاتِيَةٍ ('Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ ('Atiyah) means, it blew fiercely upon them without any mercy or blessing." 'Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas'ud, Ibn 'Abbas, Mujahid, 'Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that 'Ikrimah and Ar-Rabi' bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِي أَيَّامٍ نَحِسَاتٍ (in days of calamity)(41: 16) It has been said that it is that which people now call A'jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A'jaz (trunks) of date palms, Khawiyah!) Ibn 'Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I was helped by an easterly wind and the people of 'Ad were destroyed by a westerly wind.) فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ (Do you see any remnants of them?) meaning, 'do you find any one of them left or anyone who even attributes himself to being from them?' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ (And Fir'awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَاتُ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi' said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْا رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger,) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)(26:105) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ('Ad belied the Messengers.)(26:123) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,(26:141) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَى الْمَاءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn 'Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, 'We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon)(43:12-13) And Allah said, وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn 'Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَاعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.)(69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud, they were destroyed by the Taghiyah!)(6. And as for 'Ad, they were destroyed by a wind, Sarsar 'Atiyah!)(7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!)(8. Do you see any remnants of them?)(9. And Fir'awn, and those before him, and the cities overthrown committed Al-Khati'ah.)(10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.)(11. Verily, when the water rose beyond its limits, We carried you in the ship.)(12. That We might make it an admonition for you and that it might be retained by the retaining ears.) Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is?) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi' bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (Thamud denied through their transgression.)(91:11) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ (And as for 'Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi' bin Anas and Ath-Thawri all said about, عَاتِيَةٍ ('Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ ('Atiyah) means, it blew fiercely upon them without any mercy or blessing." 'Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas'ud, Ibn 'Abbas, Mujahid, 'Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that 'Ikrimah and Ar-Rabi' bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِي أَيَّامٍ نَحِسَاتٍ (in days of calamity)(41: 16) It has been said that it is that which people now call A'jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A'jaz (trunks) of date palms, Khawiyah!) Ibn 'Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I was helped by an easterly wind and the people of 'Ad were destroyed by a westerly wind.) فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ (Do you see any remnants of them?) meaning, 'do you find any one of them left or anyone who even attributes himself to being from them?' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ (And Fir'awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَاتُ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi' said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْا رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger,) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)(26:105) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ('Ad belied the Messengers.)(26:123) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,(26:141) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَى الْمَاءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn 'Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, 'We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon)(43:12-13) And Allah said, وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn 'Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَاعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.)(69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud, they were destroyed by the Taghiyah!)(6. And as for 'Ad, they were destroyed by a wind, Sarsar 'Atiyah!)(7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!)(8. Do you see any remnants of them?)(9. And Fir'awn, and those before him, and the cities overthrown committed Al-Khati'ah.)(10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.)(11. Verily, when the water rose beyond its limits, We carried you in the ship.)(12. That We might make it an admonition for you and that it might be retained by the retaining ears.) Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is?) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi' bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (Thamud denied through their transgression.)(91:11) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ (And as for 'Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi' bin Anas and Ath-Thawri all said about, عَاتِيَةٍ ('Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ ('Atiyah) means, it blew fiercely upon them without any mercy or blessing." 'Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas'ud, Ibn 'Abbas, Mujahid, 'Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that 'Ikrimah and Ar-Rabi' bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِي أَيَّامٍ نَحِسَاتٍ (in days of calamity)(41: 16) It has been said that it is that which people now call A'jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A'jaz (trunks) of date palms, Khawiyah!) Ibn 'Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I was helped by an easterly wind and the people of 'Ad were destroyed by a westerly wind.) فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ (Do you see any remnants of them?) meaning, 'do you find any one of them left or anyone who even attributes himself to being from them?' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ (And Fir'awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَاتُ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi' said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْا رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger,) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)(26:105) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ('Ad belied the Messengers.)(26:123) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,(26:141) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَى الْمَاءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn 'Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, 'We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon)(43:12-13) And Allah said, وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn 'Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَاعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.)(69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud, they were destroyed by the Taghiyah!)(6. And as for 'Ad, they were destroyed by a wind, Sarsar 'Atiyah!)(7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!)(8. Do you see any remnants of them?)(9. And Fir'awn, and those before him, and the cities overthrown committed Al-Khati'ah.)(10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.)(11. Verily, when the water rose beyond its limits, We carried you in the ship.)(12. That We might make it an admonition for you and that it might be retained by the retaining ears.) Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is?) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi' bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (Thamud denied through their transgression.)(91:11) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ (And as for 'Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi' bin Anas and Ath-Thawri all said about, عَاتِيَةٍ ('Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ ('Atiyah) means, it blew fiercely upon them without any mercy or blessing." 'Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas'ud, Ibn 'Abbas, Mujahid, 'Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that 'Ikrimah and Ar-Rabi' bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِي أَيَّامٍ نَحِسَاتٍ (in days of calamity)(41: 16) It has been said that it is that which people now call A'jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A'jaz (trunks) of date palms, Khawiyah!) Ibn 'Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I was helped by an easterly wind and the people of 'Ad were destroyed by a westerly wind.) فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ (Do you see any remnants of them?) meaning, 'do you find any one of them left or anyone who even attributes himself to being from them?' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ (And Fir'awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَاتُ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi' said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْا رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger,) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)(26:105) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ('Ad belied the Messengers.)(26:123) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,(26:141) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَى الْمَاءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn 'Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, 'We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon)(43:12-13) And Allah said, وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn 'Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَاعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.)(69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud, they were destroyed by the Taghiyah!)(6. And as for 'Ad, they were destroyed by a wind, Sarsar 'Atiyah!)(7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!)(8. Do you see any remnants of them?)(9. And Fir'awn, and those before him, and the cities overthrown committed Al-Khati'ah.)(10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.)(11. Verily, when the water rose beyond its limits, We carried you in the ship.)(12. That We might make it an admonition for you and that it might be retained by the retaining ears.) Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is?) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi' bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (Thamud denied through their transgression.)(91:11) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ (And as for 'Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi' bin Anas and Ath-Thawri all said about, عَاتِيَةٍ ('Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ ('Atiyah) means, it blew fiercely upon them without any mercy or blessing." 'Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas'ud, Ibn 'Abbas, Mujahid, 'Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that 'Ikrimah and Ar-Rabi' bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِي أَيَّامٍ نَحِسَاتٍ (in days of calamity)(41: 16) It has been said that it is that which people now call A'jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A'jaz (trunks) of date palms, Khawiyah!) Ibn 'Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I was helped by an easterly wind and the people of 'Ad were destroyed by a westerly wind.) فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ (Do you see any remnants of them?) meaning, 'do you find any one of them left or anyone who even attributes himself to being from them?' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ (And Fir'awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَاتُ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi' said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْا رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger,) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)(26:105) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ('Ad belied the Messengers.)(26:123) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,(26:141) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَى الْمَاءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn 'Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, 'We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon)(43:12-13) And Allah said, وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn 'Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَاعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.)(69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud, they were destroyed by the Taghiyah!)(6. And as for 'Ad, they were destroyed by a wind, Sarsar 'Atiyah!)(7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!)(8. Do you see any remnants of them?)(9. And Fir'awn, and those before him, and the cities overthrown committed Al-Khati'ah.)(10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.)(11. Verily, when the water rose beyond its limits, We carried you in the ship.)(12. That We might make it an admonition for you and that it might be retained by the retaining ears.) Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is?) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi' bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (Thamud denied through their transgression.)(91:11) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ (And as for 'Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi' bin Anas and Ath-Thawri all said about, عَاتِيَةٍ ('Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ ('Atiyah) means, it blew fiercely upon them without any mercy or blessing." 'Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas'ud, Ibn 'Abbas, Mujahid, 'Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that 'Ikrimah and Ar-Rabi' bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِي أَيَّامٍ نَحِسَاتٍ (in days of calamity)(41: 16) It has been said that it is that which people now call A'jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A'jaz (trunks) of date palms, Khawiyah!) Ibn 'Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I was helped by an easterly wind and the people of 'Ad were destroyed by a westerly wind.) فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ (Do you see any remnants of them?) meaning, 'do you find any one of them left or anyone who even attributes himself to being from them?' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ (And Fir'awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَاتُ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi' said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْا رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger,) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)(26:105) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ('Ad belied the Messengers.)(26:123) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,(26:141) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَى الْمَاءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn 'Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, 'We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon)(43:12-13) And Allah said, وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn 'Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَاعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.)(69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud, they were destroyed by the Taghiyah!)(6. And as for 'Ad, they were destroyed by a wind, Sarsar 'Atiyah!)(7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!)(8. Do you see any remnants of them?)(9. And Fir'awn, and those before him, and the cities overthrown committed Al-Khati'ah.)(10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.)(11. Verily, when the water rose beyond its limits, We carried you in the ship.)(12. That We might make it an admonition for you and that it might be retained by the retaining ears.) Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is?) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi' bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (Thamud denied through their transgression.)(91:11) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ (And as for 'Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi' bin Anas and Ath-Thawri all said about, عَاتِيَةٍ ('Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ ('Atiyah) means, it blew fiercely upon them without any mercy or blessing." 'Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas'ud, Ibn 'Abbas, Mujahid, 'Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that 'Ikrimah and Ar-Rabi' bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِي أَيَّامٍ نَحِسَاتٍ (in days of calamity)(41: 16) It has been said that it is that which people now call A'jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A'jaz (trunks) of date palms, Khawiyah!) Ibn 'Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُورِ (I was helped by an easterly wind and the people of 'Ad were destroyed by a westerly wind.) فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ (Do you see any remnants of them?) meaning, 'do you find any one of them left or anyone who even attributes himself to being from them?' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ (And Fir'awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَاتُ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi' said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْا رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger,) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers)(26:105) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ('Ad belied the Messengers.)(26:123) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here,(26:141) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَى الْمَاءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn 'Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, 'We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ - لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon)(43:12-13) And Allah said, وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.)(36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn 'Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَاعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (and that it might be retained by the retaining ears.)(69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.

Then when the Trumpet will be blown with one blowing (13)And the earth and the mountains shall be removed from their places, and crushed with a single crushing (14)Then on that Day shall the Event occur (15)And the heaven will be rent asunder, for that Day it will be frail and torn up (16)And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them (17)That Day shall you be brought to Judgement, not a secret of you will be hidden (18) A Mention of the Horrors of the Day of Judgement Allah informs of the horrors that will take place on the Day of Judgement. The first of these events is the blowing of fright (into the Trumpet), which will be followed by the blowing of destruction when everyone in the heavens and the earth will be struck down except whoever Allah wills. Then, after this will be the blowing of standing before the Lord of all that exists, and the resurrection, and the gathering. And this is that blowing. It is emphasized here that it is one blowing, because the command of Allah cannot be opposed or prevented, and it does not need to be repeated or stressed. Thus, Allah goes on to say, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) meaning, they will be stretched out to the extent of the surface (of the earth) and the earth will change into something else other than the earth. فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Event occur.) meaning, the Day of Judgement. وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it will be frail and torn up.) Ibn Jurayj said, "This is like Allah's statement, وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, it will become as gates.)(78:19) Ibn 'Abbas said, "It (the sky) will be torn apart and the Throne will be near it." وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ (And the angels will be on its sides,) The word Malak here is referring to the species of angels (all of them); meaning the angels collectively will be standing on the sides of the heavens. Ar-Rabi' bin Anas said concerning Allah's statement, وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ (And the angels will be on its sides,) "This means that they will be standing on what has been ground to powder of the heavens looking at the people of the earth.' Concerning the statement of Allah, وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ (and eight angels will, that Day, bear the Throne of your Lord above them.) means on the Day of Judgement eight angels will carry the Throne. Abu Dawud recorded from Jabir bin 'Abdullah that the Messenger of Allah ﷺ said, (I was permitted to speak about one of the angels among those angels who carry the Throne of Allah. Between the lobe of his ear to his shoulder is the distance of seven hundred years (of travelling).) This is the wording recorded in Abu Dawud. The Children of Adam being presented before Allah Concerning the statement of Allah, يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ (That Day shall you be brought to Judgement, not a secret of you will be hidden.) meaning, 'you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says, لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ (not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah ﷺ said, يُعْرَضُ النَّاسُ يَوْمَ الْقِيَامَةِ ثَلَاثَ عَرْضَاتٍ، فَأَمَّا عَرْضَتَانِ فَجِدَالٌ وَمَعَاذِيرُ، وَأَمَّا الثَّالِثَةُ فَعِنْدَ ذَلِكَ تَطِيرُ الصُّحُفُ فِي الْأَيْدِي فَآخِذٌ بِيَمِينِهِ وَآخِذٌ بِشِمالِهِ (The people will be exhibited three times on the Day of Judgement. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.

Then when the Trumpet will be blown with one blowing (13)And the earth and the mountains shall be removed from their places, and crushed with a single crushing (14)Then on that Day shall the Event occur (15)And the heaven will be rent asunder, for that Day it will be frail and torn up (16)And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them (17)That Day shall you be brought to Judgement, not a secret of you will be hidden (18) A Mention of the Horrors of the Day of Judgement Allah informs of the horrors that will take place on the Day of Judgement. The first of these events is the blowing of fright (into the Trumpet), which will be followed by the blowing of destruction when everyone in the heavens and the earth will be struck down except whoever Allah wills. Then, after this will be the blowing of standing before the Lord of all that exists, and the resurrection, and the gathering. And this is that blowing. It is emphasized here that it is one blowing, because the command of Allah cannot be opposed or prevented, and it does not need to be repeated or stressed. Thus, Allah goes on to say, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) meaning, they will be stretched out to the extent of the surface (of the earth) and the earth will change into something else other than the earth. فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Event occur.) meaning, the Day of Judgement. وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it will be frail and torn up.) Ibn Jurayj said, "This is like Allah's statement, وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, it will become as gates.)(78:19) Ibn 'Abbas said, "It (the sky) will be torn apart and the Throne will be near it." وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ (And the angels will be on its sides,) The word Malak here is referring to the species of angels (all of them); meaning the angels collectively will be standing on the sides of the heavens. Ar-Rabi' bin Anas said concerning Allah's statement, وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ (And the angels will be on its sides,) "This means that they will be standing on what has been ground to powder of the heavens looking at the people of the earth.' Concerning the statement of Allah, وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ (and eight angels will, that Day, bear the Throne of your Lord above them.) means on the Day of Judgement eight angels will carry the Throne. Abu Dawud recorded from Jabir bin 'Abdullah that the Messenger of Allah ﷺ said, (I was permitted to speak about one of the angels among those angels who carry the Throne of Allah. Between the lobe of his ear to his shoulder is the distance of seven hundred years (of travelling).) This is the wording recorded in Abu Dawud. The Children of Adam being presented before Allah Concerning the statement of Allah, يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ (That Day shall you be brought to Judgement, not a secret of you will be hidden.) meaning, 'you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says, لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ (not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah ﷺ said, يُعْرَضُ النَّاسُ يَوْمَ الْقِيَامَةِ ثَلَاثَ عَرْضَاتٍ، فَأَمَّا عَرْضَتَانِ فَجِدَالٌ وَمَعَاذِيرُ، وَأَمَّا الثَّالِثَةُ فَعِنْدَ ذَلِكَ تَطِيرُ الصُّحُفُ فِي الْأَيْدِي فَآخِذٌ بِيَمِينِهِ وَآخِذٌ بِشِمالِهِ (The people will be exhibited three times on the Day of Judgement. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.

Then when the Trumpet will be blown with one blowing (13)And the earth and the mountains shall be removed from their places, and crushed with a single crushing (14)Then on that Day shall the Event occur (15)And the heaven will be rent asunder, for that Day it will be frail and torn up (16)And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them (17)That Day shall you be brought to Judgement, not a secret of you will be hidden (18) A Mention of the Horrors of the Day of Judgement Allah informs of the horrors that will take place on the Day of Judgement. The first of these events is the blowing of fright (into the Trumpet), which will be followed by the blowing of destruction when everyone in the heavens and the earth will be struck down except whoever Allah wills. Then, after this will be the blowing of standing before the Lord of all that exists, and the resurrection, and the gathering. And this is that blowing. It is emphasized here that it is one blowing, because the command of Allah cannot be opposed or prevented, and it does not need to be repeated or stressed. Thus, Allah goes on to say, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) meaning, they will be stretched out to the extent of the surface (of the earth) and the earth will change into something else other than the earth. فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Event occur.) meaning, the Day of Judgement. وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it will be frail and torn up.) Ibn Jurayj said, "This is like Allah's statement, وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, it will become as gates.)(78:19) Ibn 'Abbas said, "It (the sky) will be torn apart and the Throne will be near it." وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ (And the angels will be on its sides,) The word Malak here is referring to the species of angels (all of them); meaning the angels collectively will be standing on the sides of the heavens. Ar-Rabi' bin Anas said concerning Allah's statement, وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ (And the angels will be on its sides,) "This means that they will be standing on what has been ground to powder of the heavens looking at the people of the earth.' Concerning the statement of Allah, وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ (and eight angels will, that Day, bear the Throne of your Lord above them.) means on the Day of Judgement eight angels will carry the Throne. Abu Dawud recorded from Jabir bin 'Abdullah that the Messenger of Allah ﷺ said, (I was permitted to speak about one of the angels among those angels who carry the Throne of Allah. Between the lobe of his ear to his shoulder is the distance of seven hundred years (of travelling).) This is the wording recorded in Abu Dawud. The Children of Adam being presented before Allah Concerning the statement of Allah, يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ (That Day shall you be brought to Judgement, not a secret of you will be hidden.) meaning, 'you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says, لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ (not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah ﷺ said, يُعْرَضُ النَّاسُ يَوْمَ الْقِيَامَةِ ثَلَاثَ عَرْضَاتٍ، فَأَمَّا عَرْضَتَانِ فَجِدَالٌ وَمَعَاذِيرُ، وَأَمَّا الثَّالِثَةُ فَعِنْدَ ذَلِكَ تَطِيرُ الصُّحُفُ فِي الْأَيْدِي فَآخِذٌ بِيَمِينِهِ وَآخِذٌ بِشِمالِهِ (The people will be exhibited three times on the Day of Judgement. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.

Then when the Trumpet will be blown with one blowing (13)And the earth and the mountains shall be removed from their places, and crushed with a single crushing (14)Then on that Day shall the Event occur (15)And the heaven will be rent asunder, for that Day it will be frail and torn up (16)And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them (17)That Day shall you be brought to Judgement, not a secret of you will be hidden (18) A Mention of the Horrors of the Day of Judgement Allah informs of the horrors that will take place on the Day of Judgement. The first of these events is the blowing of fright (into the Trumpet), which will be followed by the blowing of destruction when everyone in the heavens and the earth will be struck down except whoever Allah wills. Then, after this will be the blowing of standing before the Lord of all that exists, and the resurrection, and the gathering. And this is that blowing. It is emphasized here that it is one blowing, because the command of Allah cannot be opposed or prevented, and it does not need to be repeated or stressed. Thus, Allah goes on to say, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) meaning, they will be stretched out to the extent of the surface (of the earth) and the earth will change into something else other than the earth. فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Event occur.) meaning, the Day of Judgement. وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it will be frail and torn up.) Ibn Jurayj said, "This is like Allah's statement, وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, it will become as gates.)(78:19) Ibn 'Abbas said, "It (the sky) will be torn apart and the Throne will be near it." وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ (And the angels will be on its sides,) The word Malak here is referring to the species of angels (all of them); meaning the angels collectively will be standing on the sides of the heavens. Ar-Rabi' bin Anas said concerning Allah's statement, وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ (And the angels will be on its sides,) "This means that they will be standing on what has been ground to powder of the heavens looking at the people of the earth.' Concerning the statement of Allah, وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ (and eight angels will, that Day, bear the Throne of your Lord above them.) means on the Day of Judgement eight angels will carry the Throne. Abu Dawud recorded from Jabir bin 'Abdullah that the Messenger of Allah ﷺ said, (I was permitted to speak about one of the angels among those angels who carry the Throne of Allah. Between the lobe of his ear to his shoulder is the distance of seven hundred years (of travelling).) This is the wording recorded in Abu Dawud. The Children of Adam being presented before Allah Concerning the statement of Allah, يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ (That Day shall you be brought to Judgement, not a secret of you will be hidden.) meaning, 'you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says, لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ (not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah ﷺ said, يُعْرَضُ النَّاسُ يَوْمَ الْقِيَامَةِ ثَلَاثَ عَرْضَاتٍ، فَأَمَّا عَرْضَتَانِ فَجِدَالٌ وَمَعَاذِيرُ، وَأَمَّا الثَّالِثَةُ فَعِنْدَ ذَلِكَ تَطِيرُ الصُّحُفُ فِي الْأَيْدِي فَآخِذٌ بِيَمِينِهِ وَآخِذٌ بِشِمالِهِ (The people will be exhibited three times on the Day of Judgement. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.

Then when the Trumpet will be blown with one blowing (13)And the earth and the mountains shall be removed from their places, and crushed with a single crushing (14)Then on that Day shall the Event occur (15)And the heaven will be rent asunder, for that Day it will be frail and torn up (16)And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them (17)That Day shall you be brought to Judgement, not a secret of you will be hidden (18) A Mention of the Horrors of the Day of Judgement Allah informs of the horrors that will take place on the Day of Judgement. The first of these events is the blowing of fright (into the Trumpet), which will be followed by the blowing of destruction when everyone in the heavens and the earth will be struck down except whoever Allah wills. Then, after this will be the blowing of standing before the Lord of all that exists, and the resurrection, and the gathering. And this is that blowing. It is emphasized here that it is one blowing, because the command of Allah cannot be opposed or prevented, and it does not need to be repeated or stressed. Thus, Allah goes on to say, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) meaning, they will be stretched out to the extent of the surface (of the earth) and the earth will change into something else other than the earth. فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Event occur.) meaning, the Day of Judgement. وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it will be frail and torn up.) Ibn Jurayj said, "This is like Allah's statement, وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, it will become as gates.)(78:19) Ibn 'Abbas said, "It (the sky) will be torn apart and the Throne will be near it." وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ (And the angels will be on its sides,) The word Malak here is referring to the species of angels (all of them); meaning the angels collectively will be standing on the sides of the heavens. Ar-Rabi' bin Anas said concerning Allah's statement, وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ (And the angels will be on its sides,) "This means that they will be standing on what has been ground to powder of the heavens looking at the people of the earth.' Concerning the statement of Allah, وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ (and eight angels will, that Day, bear the Throne of your Lord above them.) means on the Day of Judgement eight angels will carry the Throne. Abu Dawud recorded from Jabir bin 'Abdullah that the Messenger of Allah ﷺ said, (I was permitted to speak about one of the angels among those angels who carry the Throne of Allah. Between the lobe of his ear to his shoulder is the distance of seven hundred years (of travelling).) This is the wording recorded in Abu Dawud. The Children of Adam being presented before Allah Concerning the statement of Allah, يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ (That Day shall you be brought to Judgement, not a secret of you will be hidden.) meaning, 'you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says, لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ (not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah ﷺ said, يُعْرَضُ النَّاسُ يَوْمَ الْقِيَامَةِ ثَلَاثَ عَرْضَاتٍ، فَأَمَّا عَرْضَتَانِ فَجِدَالٌ وَمَعَاذِيرُ، وَأَمَّا الثَّالِثَةُ فَعِنْدَ ذَلِكَ تَطِيرُ الصُّحُفُ فِي الْأَيْدِي فَآخِذٌ بِيَمِينِهِ وَآخِذٌ بِشِمالِهِ (The people will be exhibited three times on the Day of Judgement. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.

Then when the Trumpet will be blown with one blowing (13)And the earth and the mountains shall be removed from their places, and crushed with a single crushing (14)Then on that Day shall the Event occur (15)And the heaven will be rent asunder, for that Day it will be frail and torn up (16)And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them (17)That Day shall you be brought to Judgement, not a secret of you will be hidden (18) A Mention of the Horrors of the Day of Judgement Allah informs of the horrors that will take place on the Day of Judgement. The first of these events is the blowing of fright (into the Trumpet), which will be followed by the blowing of destruction when everyone in the heavens and the earth will be struck down except whoever Allah wills. Then, after this will be the blowing of standing before the Lord of all that exists, and the resurrection, and the gathering. And this is that blowing. It is emphasized here that it is one blowing, because the command of Allah cannot be opposed or prevented, and it does not need to be repeated or stressed. Thus, Allah goes on to say, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) meaning, they will be stretched out to the extent of the surface (of the earth) and the earth will change into something else other than the earth. فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Event occur.) meaning, the Day of Judgement. وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (And the heaven will be rent asunder, for that Day it will be frail and torn up.) Ibn Jurayj said, "This is like Allah's statement, وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, it will become as gates.)(78:19) Ibn 'Abbas said, "It (the sky) will be torn apart and the Throne will be near it." وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ (And the angels will be on its sides,) The word Malak here is referring to the species of angels (all of them); meaning the angels collectively will be standing on the sides of the heavens. Ar-Rabi' bin Anas said concerning Allah's statement, وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ (And the angels will be on its sides,) "This means that they will be standing on what has been ground to powder of the heavens looking at the people of the earth.' Concerning the statement of Allah, وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ (and eight angels will, that Day, bear the Throne of your Lord above them.) means on the Day of Judgement eight angels will carry the Throne. Abu Dawud recorded from Jabir bin 'Abdullah that the Messenger of Allah ﷺ said, (I was permitted to speak about one of the angels among those angels who carry the Throne of Allah. Between the lobe of his ear to his shoulder is the distance of seven hundred years (of travelling).) This is the wording recorded in Abu Dawud. The Children of Adam being presented before Allah Concerning the statement of Allah, يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ (That Day shall you be brought to Judgement, not a secret of you will be hidden.) meaning, 'you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says, لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ (not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah ﷺ said, يُعْرَضُ النَّاسُ يَوْمَ الْقِيَامَةِ ثَلَاثَ عَرْضَاتٍ، فَأَمَّا عَرْضَتَانِ فَجِدَالٌ وَمَعَاذِيرُ، وَأَمَّا الثَّالِثَةُ فَعِنْدَ ذَلِكَ تَطِيرُ الصُّحُفُ فِي الْأَيْدِي فَآخِذٌ بِيَمِينِهِ وَآخِذٌ بِشِمالِهِ (The people will be exhibited three times on the Day of Judgement. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.

Then as for him who will be given his Record in his right hand will say: "Here! read my Record! (19)"Surely, I did believe that I shall meet my account! (20)So, he shall be in a life, well-pleasing (21)In a lofty Paradise (22)The fruits in bunches whereof will be low and near at hand (23)Eat and drink at ease for that which you have sent on before you in days past (24) The Happiness of the Person Who will receive His Book in His Right Hand and His Good Situation Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgement and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets, هَاؤُمُ اقْرَءُوا كِتَابِيَهْ (Here! read my Record!) meaning, 'take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. 'Abdur-Rahman bin Zayd said, "The meaning of هَاؤُمُ اقْرَءُوا كِتَابِيَهْ (Here! read my Record!) is 'Here, read my Book.'... The suffix 'Um' is a grammatical addition." This is what he ('Abdur-Rahman) said. It seems apparent that the suffix 'Um' means here 'you all.' Ibn Abi Hatim recorded that 'Abdullah bin 'Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgement and He will make his sins appear on the outside of his Book of Records. Then He will say to him, 'Did you do this?' The servant will respond, 'Yes my Lord.' Then Allah will say to him, 'I will not expose you (or dishonor you) for it, for verily, I have forgiven you. ' The person will then say, 'Here (you all) read my Book!'" إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgement. In the Sahih, it is recorded from Ibn 'Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah ﷺ saying, يُدْنِي اللهُ الْعَبْدَ يَوْمَ الْقِيَامَةِ فَيُقَرِّرُهُ بِذُنُوبِهِ كُلِّهَا، حَتّٰى إِذَا رَأَى أَنَّهُ قَدْ هَلَكَ قَالَ اللهُ تَعَالىٰ: إِنِّي سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ، ثُمَّ يُعْطَىٰ كِتَابَ حَسَنَاتِهِ بِيَمِينِهِ. وَأَمَّا الْكَافِرُ وَالْمُنَافِقُ فَيَقُولُ الْأَشْهَادُ هَٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ (Allah will bring the servant close (to Him) on the Day of Judgement and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today." Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.")) Allah's statement, إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) means, 'I used to be certain in the worldly life that this day would definitely come.' This is as Allah says, الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ ((They are those) who are certain that they are going to meet their Lord.)(2:46) Allah then says, فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ (So he shall be in a life, well-pleasing.)(69:21) meaning, pleasant. فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet ﷺ said, إِنَّ الْجَنَّةَ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ (Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin 'Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed." More than one person has said this. Then Allah says, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah ﷺ said, اعْمَلُوا وَسَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنَّ أَحَدًا مِنْكُمْ لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّةَ (Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admited into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?" He replied, وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْلٍ (Not even me, except if Allah covers me with mercy from Himself and grace.)

Then as for him who will be given his Record in his right hand will say: "Here! read my Record! (19)"Surely, I did believe that I shall meet my account! (20)So, he shall be in a life, well-pleasing (21)In a lofty Paradise (22)The fruits in bunches whereof will be low and near at hand (23)Eat and drink at ease for that which you have sent on before you in days past (24) The Happiness of the Person Who will receive His Book in His Right Hand and His Good Situation Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgement and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets, هَاؤُمُ اقْرَءُوا كِتَابِيَهْ (Here! read my Record!) meaning, 'take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. 'Abdur-Rahman bin Zayd said, "The meaning of هَاؤُمُ اقْرَءُوا كِتَابِيَهْ (Here! read my Record!) is 'Here, read my Book.'... The suffix 'Um' is a grammatical addition." This is what he ('Abdur-Rahman) said. It seems apparent that the suffix 'Um' means here 'you all.' Ibn Abi Hatim recorded that 'Abdullah bin 'Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgement and He will make his sins appear on the outside of his Book of Records. Then He will say to him, 'Did you do this?' The servant will respond, 'Yes my Lord.' Then Allah will say to him, 'I will not expose you (or dishonor you) for it, for verily, I have forgiven you. ' The person will then say, 'Here (you all) read my Book!'" إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgement. In the Sahih, it is recorded from Ibn 'Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah ﷺ saying, يُدْنِي اللهُ الْعَبْدَ يَوْمَ الْقِيَامَةِ فَيُقَرِّرُهُ بِذُنُوبِهِ كُلِّهَا، حَتّٰى إِذَا رَأَى أَنَّهُ قَدْ هَلَكَ قَالَ اللهُ تَعَالىٰ: إِنِّي سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ، ثُمَّ يُعْطَىٰ كِتَابَ حَسَنَاتِهِ بِيَمِينِهِ. وَأَمَّا الْكَافِرُ وَالْمُنَافِقُ فَيَقُولُ الْأَشْهَادُ هَٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ (Allah will bring the servant close (to Him) on the Day of Judgement and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today." Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.")) Allah's statement, إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) means, 'I used to be certain in the worldly life that this day would definitely come.' This is as Allah says, الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ ((They are those) who are certain that they are going to meet their Lord.)(2:46) Allah then says, فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ (So he shall be in a life, well-pleasing.)(69:21) meaning, pleasant. فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet ﷺ said, إِنَّ الْجَنَّةَ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ (Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin 'Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed." More than one person has said this. Then Allah says, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah ﷺ said, اعْمَلُوا وَسَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنَّ أَحَدًا مِنْكُمْ لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّةَ (Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admited into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?" He replied, وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْلٍ (Not even me, except if Allah covers me with mercy from Himself and grace.)

Then as for him who will be given his Record in his right hand will say: "Here! read my Record! (19)"Surely, I did believe that I shall meet my account! (20)So, he shall be in a life, well-pleasing (21)In a lofty Paradise (22)The fruits in bunches whereof will be low and near at hand (23)Eat and drink at ease for that which you have sent on before you in days past (24) The Happiness of the Person Who will receive His Book in His Right Hand and His Good Situation Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgement and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets, هَاؤُمُ اقْرَءُوا كِتَابِيَهْ (Here! read my Record!) meaning, 'take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. 'Abdur-Rahman bin Zayd said, "The meaning of هَاؤُمُ اقْرَءُوا كِتَابِيَهْ (Here! read my Record!) is 'Here, read my Book.'... The suffix 'Um' is a grammatical addition." This is what he ('Abdur-Rahman) said. It seems apparent that the suffix 'Um' means here 'you all.' Ibn Abi Hatim recorded that 'Abdullah bin 'Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgement and He will make his sins appear on the outside of his Book of Records. Then He will say to him, 'Did you do this?' The servant will respond, 'Yes my Lord.' Then Allah will say to him, 'I will not expose you (or dishonor you) for it, for verily, I have forgiven you. ' The person will then say, 'Here (you all) read my Book!'" إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgement. In the Sahih, it is recorded from Ibn 'Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah ﷺ saying, يُدْنِي اللهُ الْعَبْدَ يَوْمَ الْقِيَامَةِ فَيُقَرِّرُهُ بِذُنُوبِهِ كُلِّهَا، حَتّٰى إِذَا رَأَى أَنَّهُ قَدْ هَلَكَ قَالَ اللهُ تَعَالىٰ: إِنِّي سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ، ثُمَّ يُعْطَىٰ كِتَابَ حَسَنَاتِهِ بِيَمِينِهِ. وَأَمَّا الْكَافِرُ وَالْمُنَافِقُ فَيَقُولُ الْأَشْهَادُ هَٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ (Allah will bring the servant close (to Him) on the Day of Judgement and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today." Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.")) Allah's statement, إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) means, 'I used to be certain in the worldly life that this day would definitely come.' This is as Allah says, الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ ((They are those) who are certain that they are going to meet their Lord.)(2:46) Allah then says, فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ (So he shall be in a life, well-pleasing.)(69:21) meaning, pleasant. فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet ﷺ said, إِنَّ الْجَنَّةَ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ (Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin 'Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed." More than one person has said this. Then Allah says, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah ﷺ said, اعْمَلُوا وَسَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنَّ أَحَدًا مِنْكُمْ لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّةَ (Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admited into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?" He replied, وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْلٍ (Not even me, except if Allah covers me with mercy from Himself and grace.)

Then as for him who will be given his Record in his right hand will say: "Here! read my Record! (19)"Surely, I did believe that I shall meet my account! (20)So, he shall be in a life, well-pleasing (21)In a lofty Paradise (22)The fruits in bunches whereof will be low and near at hand (23)Eat and drink at ease for that which you have sent on before you in days past (24) The Happiness of the Person Who will receive His Book in His Right Hand and His Good Situation Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgement and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets, هَاؤُمُ اقْرَءُوا كِتَابِيَهْ (Here! read my Record!) meaning, 'take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. 'Abdur-Rahman bin Zayd said, "The meaning of هَاؤُمُ اقْرَءُوا كِتَابِيَهْ (Here! read my Record!) is 'Here, read my Book.'... The suffix 'Um' is a grammatical addition." This is what he ('Abdur-Rahman) said. It seems apparent that the suffix 'Um' means here 'you all.' Ibn Abi Hatim recorded that 'Abdullah bin 'Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgement and He will make his sins appear on the outside of his Book of Records. Then He will say to him, 'Did you do this?' The servant will respond, 'Yes my Lord.' Then Allah will say to him, 'I will not expose you (or dishonor you) for it, for verily, I have forgiven you. ' The person will then say, 'Here (you all) read my Book!'" إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgement. In the Sahih, it is recorded from Ibn 'Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah ﷺ saying, يُدْنِي اللهُ الْعَبْدَ يَوْمَ الْقِيَامَةِ فَيُقَرِّرُهُ بِذُنُوبِهِ كُلِّهَا، حَتّٰى إِذَا رَأَى أَنَّهُ قَدْ هَلَكَ قَالَ اللهُ تَعَالىٰ: إِنِّي سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ، ثُمَّ يُعْطَىٰ كِتَابَ حَسَنَاتِهِ بِيَمِينِهِ. وَأَمَّا الْكَافِرُ وَالْمُنَافِقُ فَيَقُولُ الْأَشْهَادُ هَٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ (Allah will bring the servant close (to Him) on the Day of Judgement and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today." Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.")) Allah's statement, إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) means, 'I used to be certain in the worldly life that this day would definitely come.' This is as Allah says, الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ ((They are those) who are certain that they are going to meet their Lord.)(2:46) Allah then says, فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ (So he shall be in a life, well-pleasing.)(69:21) meaning, pleasant. فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet ﷺ said, إِنَّ الْجَنَّةَ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ (Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin 'Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed." More than one person has said this. Then Allah says, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah ﷺ said, اعْمَلُوا وَسَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنَّ أَحَدًا مِنْكُمْ لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّةَ (Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admited into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?" He replied, وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْلٍ (Not even me, except if Allah covers me with mercy from Himself and grace.)

Then as for him who will be given his Record in his right hand will say: "Here! read my Record! (19)"Surely, I did believe that I shall meet my account! (20)So, he shall be in a life, well-pleasing (21)In a lofty Paradise (22)The fruits in bunches whereof will be low and near at hand (23)Eat and drink at ease for that which you have sent on before you in days past (24) The Happiness of the Person Who will receive His Book in His Right Hand and His Good Situation Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgement and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets, هَاؤُمُ اقْرَءُوا كِتَابِيَهْ (Here! read my Record!) meaning, 'take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. 'Abdur-Rahman bin Zayd said, "The meaning of هَاؤُمُ اقْرَءُوا كِتَابِيَهْ (Here! read my Record!) is 'Here, read my Book.'... The suffix 'Um' is a grammatical addition." This is what he ('Abdur-Rahman) said. It seems apparent that the suffix 'Um' means here 'you all.' Ibn Abi Hatim recorded that 'Abdullah bin 'Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgement and He will make his sins appear on the outside of his Book of Records. Then He will say to him, 'Did you do this?' The servant will respond, 'Yes my Lord.' Then Allah will say to him, 'I will not expose you (or dishonor you) for it, for verily, I have forgiven you. ' The person will then say, 'Here (you all) read my Book!'" إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgement. In the Sahih, it is recorded from Ibn 'Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah ﷺ saying, يُدْنِي اللهُ الْعَبْدَ يَوْمَ الْقِيَامَةِ فَيُقَرِّرُهُ بِذُنُوبِهِ كُلِّهَا، حَتّٰى إِذَا رَأَى أَنَّهُ قَدْ هَلَكَ قَالَ اللهُ تَعَالىٰ: إِنِّي سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ، ثُمَّ يُعْطَىٰ كِتَابَ حَسَنَاتِهِ بِيَمِينِهِ. وَأَمَّا الْكَافِرُ وَالْمُنَافِقُ فَيَقُولُ الْأَشْهَادُ هَٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ (Allah will bring the servant close (to Him) on the Day of Judgement and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today." Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.")) Allah's statement, إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) means, 'I used to be certain in the worldly life that this day would definitely come.' This is as Allah says, الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ ((They are those) who are certain that they are going to meet their Lord.)(2:46) Allah then says, فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ (So he shall be in a life, well-pleasing.)(69:21) meaning, pleasant. فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet ﷺ said, إِنَّ الْجَنَّةَ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ (Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin 'Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed." More than one person has said this. Then Allah says, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah ﷺ said, اعْمَلُوا وَسَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنَّ أَحَدًا مِنْكُمْ لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّةَ (Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admited into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?" He replied, وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْلٍ (Not even me, except if Allah covers me with mercy from Himself and grace.)

Then as for him who will be given his Record in his right hand will say: "Here! read my Record! (19)"Surely, I did believe that I shall meet my account! (20)So, he shall be in a life, well-pleasing (21)In a lofty Paradise (22)The fruits in bunches whereof will be low and near at hand (23)Eat and drink at ease for that which you have sent on before you in days past (24) The Happiness of the Person Who will receive His Book in His Right Hand and His Good Situation Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgement and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets, هَاؤُمُ اقْرَءُوا كِتَابِيَهْ (Here! read my Record!) meaning, 'take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. 'Abdur-Rahman bin Zayd said, "The meaning of هَاؤُمُ اقْرَءُوا كِتَابِيَهْ (Here! read my Record!) is 'Here, read my Book.'... The suffix 'Um' is a grammatical addition." This is what he ('Abdur-Rahman) said. It seems apparent that the suffix 'Um' means here 'you all.' Ibn Abi Hatim recorded that 'Abdullah bin 'Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgement and He will make his sins appear on the outside of his Book of Records. Then He will say to him, 'Did you do this?' The servant will respond, 'Yes my Lord.' Then Allah will say to him, 'I will not expose you (or dishonor you) for it, for verily, I have forgiven you. ' The person will then say, 'Here (you all) read my Book!'" إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgement. In the Sahih, it is recorded from Ibn 'Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah ﷺ saying, يُدْنِي اللهُ الْعَبْدَ يَوْمَ الْقِيَامَةِ فَيُقَرِّرُهُ بِذُنُوبِهِ كُلِّهَا، حَتّٰى إِذَا رَأَى أَنَّهُ قَدْ هَلَكَ قَالَ اللهُ تَعَالىٰ: إِنِّي سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ، ثُمَّ يُعْطَىٰ كِتَابَ حَسَنَاتِهِ بِيَمِينِهِ. وَأَمَّا الْكَافِرُ وَالْمُنَافِقُ فَيَقُولُ الْأَشْهَادُ هَٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ (Allah will bring the servant close (to Him) on the Day of Judgement and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today." Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.")) Allah's statement, إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (Surely, I did believe that I shall meet my account!) means, 'I used to be certain in the worldly life that this day would definitely come.' This is as Allah says, الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ ((They are those) who are certain that they are going to meet their Lord.)(2:46) Allah then says, فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ (So he shall be in a life, well-pleasing.)(69:21) meaning, pleasant. فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet ﷺ said, إِنَّ الْجَنَّةَ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ (Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin 'Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed." More than one person has said this. Then Allah says, كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah ﷺ said, اعْمَلُوا وَسَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنَّ أَحَدًا مِنْكُمْ لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّةَ (Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admited into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?" He replied, وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْلٍ (Not even me, except if Allah covers me with mercy from Himself and grace.)

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!") (25)"And that I had never known how my account is! (26)"Would that it had been my end! (27)"My wealth has not availed me; (28)"My power has gone from me! (29)(It will be said): "Seize him and fetter him; (30)"Then throw him in the blazing Fire. (31)"Then fasten him on a chain whereof the length is seventy cubits! (32)Verily, he used not to believe in Allah, the Most Great (33)And urged not the feeding of the poor (34)So, no friend has he here this Day (35)Nor any food except filth from Ghislin (36)None will eat it except the Khati'un (37) The Bad Condition of Whoever is given His Record in His Left Hand These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful. فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...") Ad-Dahhak said, "Meaning a death which is not followed by any life." Likewise said Muhammad bin Ka'b, Ar-Rabi' and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him." مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ - هَلَكَ عَنِّي سُلْطَانِيَهْ (My wealth has not availed me; my power has gone from me.) means, 'my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says, خُذُوهُ فَغُلُّوهُ - ثُمَّ الْجَحِيمَ صَلُّوهُ (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said, ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (Then fasten him on a chain whereof the length is seventy cubits!) Ka'b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world." Al-'Awfi reported that Ibn 'Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel." Ibn Jurayj reported that Ibn 'Abbas said, فَاسْلُكُوهُ (Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted." Al-'Awfi reported from Ibn 'Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet." Imam Ahmad recorded from 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, لَوْ أَنَّ رَصَاصَةً مِثْلَ هٰذِهِ - وأشار إلى جُمْجُمَةٍ - أُرْسِلَتْ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، وَهِيَ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ، لَبَلَغَتِ الْأَرْضَ قَبْلَ اللَّيْلِ وَلَوْ أَنَّهَا أُرْسِلَتْ مِنْ رَأْسِ السِّلْسِلَةِ لَسَارَتْ أَرْبَعِينَ خَرِيفًا اللَّيْلَ وَالنَّهَارَ قَبْلَ أَنْ تَبْلُغَ قَعْرَهَا أَوْ أَصْلَهَا (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan." Concerning Allah's statement, إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ - وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet ﷺ was (in his last moments) near death he said, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says, فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ - وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ - لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire." Ar-Rabi' and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell." Shabib bin Bishr reported from 'Ikrimah that Ibn 'Abbas said, 'Ghislin will be the blood and fluid that will flow from their flesh." 'Ali bin Abi Talhah reported from Ibn 'Abbas that he said, 'Ghislin is the pus of the people of the Hellfire."

So, I swear by whatsoever you see (38)And by whatsoever you see not (39)That this is verily the word of an honored Messenger (40)It is not the word of a poet, little is that you believe (41)Nor is it the word of a soothsayer, little is that you remember (42)This is the revelation sent down from the Lord of all that exists (43) The Qur'an is the Speech of Allah Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says, فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ - وَمَا لَا تُبْصِرُونَ - إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad ﷺ. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ - مُطَاعٍ ثَمَّ أَمِينٍ (Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.)(81:19-21) And here, it refers to Jibril. Then Allah says, وَمَا صَاحِبُكُمْ بِمَجْنُونٍ (and your companion is not a madman.)(81:22) meaning, Muhammad ﷺ. وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.)(81:23) meaning, Muhammad ﷺ saw Jibril in his true form in which Allah created him. وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ (And he is not Danin with the Unseen.)(81:24) meaning, suspicious. وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ (And it (the Qur'an) is not he word of the outcast Shaytan.)(81:25) This is similar to what is being said here. وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَا تَذَكَّرُونَ (It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad ﷺ). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says, تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ (This is the revelation sent down from the Lord of all that exists.)

So, I swear by whatsoever you see (38)And by whatsoever you see not (39)That this is verily the word of an honored Messenger (40)It is not the word of a poet, little is that you believe (41)Nor is it the word of a soothsayer, little is that you remember (42)This is the revelation sent down from the Lord of all that exists (43) The Qur'an is the Speech of Allah Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says, فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ - وَمَا لَا تُبْصِرُونَ - إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad ﷺ. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ - مُطَاعٍ ثَمَّ أَمِينٍ (Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.)(81:19-21) And here, it refers to Jibril. Then Allah says, وَمَا صَاحِبُكُمْ بِمَجْنُونٍ (and your companion is not a madman.)(81:22) meaning, Muhammad ﷺ. وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.)(81:23) meaning, Muhammad ﷺ saw Jibril in his true form in which Allah created him. وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ (And he is not Danin with the Unseen.)(81:24) meaning, suspicious. وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ (And it (the Qur'an) is not he word of the outcast Shaytan.)(81:25) This is similar to what is being said here. وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَا تَذَكَّرُونَ (It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad ﷺ). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says, تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ (This is the revelation sent down from the Lord of all that exists.)

So, I swear by whatsoever you see (38)And by whatsoever you see not (39)That this is verily the word of an honored Messenger (40)It is not the word of a poet, little is that you believe (41)Nor is it the word of a soothsayer, little is that you remember (42)This is the revelation sent down from the Lord of all that exists (43) The Qur'an is the Speech of Allah Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says, فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ - وَمَا لَا تُبْصِرُونَ - إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad ﷺ. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ - مُطَاعٍ ثَمَّ أَمِينٍ (Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.)(81:19-21) And here, it refers to Jibril. Then Allah says, وَمَا صَاحِبُكُمْ بِمَجْنُونٍ (and your companion is not a madman.)(81:22) meaning, Muhammad ﷺ. وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.)(81:23) meaning, Muhammad ﷺ saw Jibril in his true form in which Allah created him. وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ (And he is not Danin with the Unseen.)(81:24) meaning, suspicious. وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ (And it (the Qur'an) is not he word of the outcast Shaytan.)(81:25) This is similar to what is being said here. وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَا تَذَكَّرُونَ (It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad ﷺ). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says, تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ (This is the revelation sent down from the Lord of all that exists.)

So, I swear by whatsoever you see (38)And by whatsoever you see not (39)That this is verily the word of an honored Messenger (40)It is not the word of a poet, little is that you believe (41)Nor is it the word of a soothsayer, little is that you remember (42)This is the revelation sent down from the Lord of all that exists (43) The Qur'an is the Speech of Allah Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says, فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ - وَمَا لَا تُبْصِرُونَ - إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad ﷺ. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ - مُطَاعٍ ثَمَّ أَمِينٍ (Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.)(81:19-21) And here, it refers to Jibril. Then Allah says, وَمَا صَاحِبُكُمْ بِمَجْنُونٍ (and your companion is not a madman.)(81:22) meaning, Muhammad ﷺ. وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.)(81:23) meaning, Muhammad ﷺ saw Jibril in his true form in which Allah created him. وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ (And he is not Danin with the Unseen.)(81:24) meaning, suspicious. وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ (And it (the Qur'an) is not he word of the outcast Shaytan.)(81:25) This is similar to what is being said here. وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَا تَذَكَّرُونَ (It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad ﷺ). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says, تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ (This is the revelation sent down from the Lord of all that exists.)

So, I swear by whatsoever you see (38)And by whatsoever you see not (39)That this is verily the word of an honored Messenger (40)It is not the word of a poet, little is that you believe (41)Nor is it the word of a soothsayer, little is that you remember (42)This is the revelation sent down from the Lord of all that exists (43) The Qur'an is the Speech of Allah Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says, فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ - وَمَا لَا تُبْصِرُونَ - إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad ﷺ. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ - مُطَاعٍ ثَمَّ أَمِينٍ (Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.)(81:19-21) And here, it refers to Jibril. Then Allah says, وَمَا صَاحِبُكُمْ بِمَجْنُونٍ (and your companion is not a madman.)(81:22) meaning, Muhammad ﷺ. وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.)(81:23) meaning, Muhammad ﷺ saw Jibril in his true form in which Allah created him. وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ (And he is not Danin with the Unseen.)(81:24) meaning, suspicious. وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ (And it (the Qur'an) is not he word of the outcast Shaytan.)(81:25) This is similar to what is being said here. وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَا تَذَكَّرُونَ (It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad ﷺ). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says, تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ (This is the revelation sent down from the Lord of all that exists.)

So, I swear by whatsoever you see (38)And by whatsoever you see not (39)That this is verily the word of an honored Messenger (40)It is not the word of a poet, little is that you believe (41)Nor is it the word of a soothsayer, little is that you remember (42)This is the revelation sent down from the Lord of all that exists (43) The Qur'an is the Speech of Allah Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says, فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ - وَمَا لَا تُبْصِرُونَ - إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad ﷺ. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ - ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ - مُطَاعٍ ثَمَّ أَمِينٍ (Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.)(81:19-21) And here, it refers to Jibril. Then Allah says, وَمَا صَاحِبُكُمْ بِمَجْنُونٍ (and your companion is not a madman.)(81:22) meaning, Muhammad ﷺ. وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.)(81:23) meaning, Muhammad ﷺ saw Jibril in his true form in which Allah created him. وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ (And he is not Danin with the Unseen.)(81:24) meaning, suspicious. وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ (And it (the Qur'an) is not he word of the outcast Shaytan.)(81:25) This is similar to what is being said here. وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَا تُؤْمِنُونَ - وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَا تَذَكَّرُونَ (It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad ﷺ). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says, تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ (This is the revelation sent down from the Lord of all that exists.)

And if he had forged a false saying concerning Us (44)We surely would have seized him by his right hand (45)And then We certainly would have cut off Al-Watin from him (46)And none of you could have prevented it from him (47)And verily, this is a Reminder for those who have Taqwa (48)And verily, We know that there are some among you that deny (49)And indeed it will be an anguish for the disbeliever (50)And verily, it (this Qur'an) is an absolute truth with certainty (51)So, glorify the Name of your Lord, the Most Great (52) If the Prophet (ﷺ) forged anything against Allah, then Allah would punish Him Allah says, وَلَوْ تَقَوَّلَ عَلَيْنَا (And if he had forged a false saying concerning Us,) meaning, 'if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ (We surely would have seized him by his right hand,) It has been said that this means, 'We would seize him by the right hand because it is more stronger in grabbing.' ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (And then We certainly would have cut off Al-Watin from him,) Ibn 'Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart." This has also been said by 'Ikrimah, Sa'id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka'b said, "It (Al-Watin) is the heart, its blood, and whatever is near it." Concerning Allah's statement, فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (And none of you could have prevented it from him.) means, 'none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ﷺ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs. Then Allah says, وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ (And verily, this (Qur'an) is a Reminder for those who have Taqwa.) meaning, the Qur'an. This is just as Allah says, قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ (Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.")(41:44) Then Allah says, وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ (And verily, We know that there are some among you that deny (this Qur'an).) meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an. Then Allah says, وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ (And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection).) Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement." He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers. This is as Allah says, كَذَٰلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ - لَا يُؤْمِنُونَ بِهِ (Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.)(26:200,201) And Allah said, وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire)(34:54). Therefore, Allah says here, وَإِنَّهُ لَحَقُّ الْيَقِينِ (And verily, it (this Qur'an) is an absolute truth with certainty.) meaning, the right and truthful news in which there is no doubt, suspicion or confusion. Then Allah says, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.

And if he had forged a false saying concerning Us (44)We surely would have seized him by his right hand (45)And then We certainly would have cut off Al-Watin from him (46)And none of you could have prevented it from him (47)And verily, this is a Reminder for those who have Taqwa (48)And verily, We know that there are some among you that deny (49)And indeed it will be an anguish for the disbeliever (50)And verily, it (this Qur'an) is an absolute truth with certainty (51)So, glorify the Name of your Lord, the Most Great (52) If the Prophet (ﷺ) forged anything against Allah, then Allah would punish Him Allah says, وَلَوْ تَقَوَّلَ عَلَيْنَا (And if he had forged a false saying concerning Us,) meaning, 'if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ (We surely would have seized him by his right hand,) It has been said that this means, 'We would seize him by the right hand because it is more stronger in grabbing.' ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (And then We certainly would have cut off Al-Watin from him,) Ibn 'Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart." This has also been said by 'Ikrimah, Sa'id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka'b said, "It (Al-Watin) is the heart, its blood, and whatever is near it." Concerning Allah's statement, فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (And none of you could have prevented it from him.) means, 'none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ﷺ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs. Then Allah says, وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ (And verily, this (Qur'an) is a Reminder for those who have Taqwa.) meaning, the Qur'an. This is just as Allah says, قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ (Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.")(41:44) Then Allah says, وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ (And verily, We know that there are some among you that deny (this Qur'an).) meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an. Then Allah says, وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ (And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection).) Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement." He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers. This is as Allah says, كَذَٰلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ - لَا يُؤْمِنُونَ بِهِ (Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.)(26:200,201) And Allah said, وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire)(34:54). Therefore, Allah says here, وَإِنَّهُ لَحَقُّ الْيَقِينِ (And verily, it (this Qur'an) is an absolute truth with certainty.) meaning, the right and truthful news in which there is no doubt, suspicion or confusion. Then Allah says, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.

And if he had forged a false saying concerning Us (44)We surely would have seized him by his right hand (45)And then We certainly would have cut off Al-Watin from him (46)And none of you could have prevented it from him (47)And verily, this is a Reminder for those who have Taqwa (48)And verily, We know that there are some among you that deny (49)And indeed it will be an anguish for the disbeliever (50)And verily, it (this Qur'an) is an absolute truth with certainty (51)So, glorify the Name of your Lord, the Most Great (52) If the Prophet (ﷺ) forged anything against Allah, then Allah would punish Him Allah says, وَلَوْ تَقَوَّلَ عَلَيْنَا (And if he had forged a false saying concerning Us,) meaning, 'if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ (We surely would have seized him by his right hand,) It has been said that this means, 'We would seize him by the right hand because it is more stronger in grabbing.' ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (And then We certainly would have cut off Al-Watin from him,) Ibn 'Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart." This has also been said by 'Ikrimah, Sa'id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka'b said, "It (Al-Watin) is the heart, its blood, and whatever is near it." Concerning Allah's statement, فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (And none of you could have prevented it from him.) means, 'none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ﷺ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs. Then Allah says, وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ (And verily, this (Qur'an) is a Reminder for those who have Taqwa.) meaning, the Qur'an. This is just as Allah says, قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ (Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.")(41:44) Then Allah says, وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ (And verily, We know that there are some among you that deny (this Qur'an).) meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an. Then Allah says, وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ (And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection).) Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement." He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers. This is as Allah says, كَذَٰلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ - لَا يُؤْمِنُونَ بِهِ (Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.)(26:200,201) And Allah said, وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire)(34:54). Therefore, Allah says here, وَإِنَّهُ لَحَقُّ الْيَقِينِ (And verily, it (this Qur'an) is an absolute truth with certainty.) meaning, the right and truthful news in which there is no doubt, suspicion or confusion. Then Allah says, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.

And if he had forged a false saying concerning Us (44)We surely would have seized him by his right hand (45)And then We certainly would have cut off Al-Watin from him (46)And none of you could have prevented it from him (47)And verily, this is a Reminder for those who have Taqwa (48)And verily, We know that there are some among you that deny (49)And indeed it will be an anguish for the disbeliever (50)And verily, it (this Qur'an) is an absolute truth with certainty (51)So, glorify the Name of your Lord, the Most Great (52) If the Prophet (ﷺ) forged anything against Allah, then Allah would punish Him Allah says, وَلَوْ تَقَوَّلَ عَلَيْنَا (And if he had forged a false saying concerning Us,) meaning, 'if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ (We surely would have seized him by his right hand,) It has been said that this means, 'We would seize him by the right hand because it is more stronger in grabbing.' ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (And then We certainly would have cut off Al-Watin from him,) Ibn 'Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart." This has also been said by 'Ikrimah, Sa'id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka'b said, "It (Al-Watin) is the heart, its blood, and whatever is near it." Concerning Allah's statement, فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (And none of you could have prevented it from him.) means, 'none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ﷺ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs. Then Allah says, وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ (And verily, this (Qur'an) is a Reminder for those who have Taqwa.) meaning, the Qur'an. This is just as Allah says, قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ (Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.")(41:44) Then Allah says, وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ (And verily, We know that there are some among you that deny (this Qur'an).) meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an. Then Allah says, وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ (And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection).) Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement." He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers. This is as Allah says, كَذَٰلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ - لَا يُؤْمِنُونَ بِهِ (Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.)(26:200,201) And Allah said, وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire)(34:54). Therefore, Allah says here, وَإِنَّهُ لَحَقُّ الْيَقِينِ (And verily, it (this Qur'an) is an absolute truth with certainty.) meaning, the right and truthful news in which there is no doubt, suspicion or confusion. Then Allah says, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.

And if he had forged a false saying concerning Us (44)We surely would have seized him by his right hand (45)And then We certainly would have cut off Al-Watin from him (46)And none of you could have prevented it from him (47)And verily, this is a Reminder for those who have Taqwa (48)And verily, We know that there are some among you that deny (49)And indeed it will be an anguish for the disbeliever (50)And verily, it (this Qur'an) is an absolute truth with certainty (51)So, glorify the Name of your Lord, the Most Great (52) If the Prophet (ﷺ) forged anything against Allah, then Allah would punish Him Allah says, وَلَوْ تَقَوَّلَ عَلَيْنَا (And if he had forged a false saying concerning Us,) meaning, 'if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ (We surely would have seized him by his right hand,) It has been said that this means, 'We would seize him by the right hand because it is more stronger in grabbing.' ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (And then We certainly would have cut off Al-Watin from him,) Ibn 'Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart." This has also been said by 'Ikrimah, Sa'id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka'b said, "It (Al-Watin) is the heart, its blood, and whatever is near it." Concerning Allah's statement, فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (And none of you could have prevented it from him.) means, 'none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ﷺ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs. Then Allah says, وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ (And verily, this (Qur'an) is a Reminder for those who have Taqwa.) meaning, the Qur'an. This is just as Allah says, قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ (Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.")(41:44) Then Allah says, وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ (And verily, We know that there are some among you that deny (this Qur'an).) meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an. Then Allah says, وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ (And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection).) Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement." He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers. This is as Allah says, كَذَٰلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ - لَا يُؤْمِنُونَ بِهِ (Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.)(26:200,201) And Allah said, وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire)(34:54). Therefore, Allah says here, وَإِنَّهُ لَحَقُّ الْيَقِينِ (And verily, it (this Qur'an) is an absolute truth with certainty.) meaning, the right and truthful news in which there is no doubt, suspicion or confusion. Then Allah says, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.

And if he had forged a false saying concerning Us (44)We surely would have seized him by his right hand (45)And then We certainly would have cut off Al-Watin from him (46)And none of you could have prevented it from him (47)And verily, this is a Reminder for those who have Taqwa (48)And verily, We know that there are some among you that deny (49)And indeed it will be an anguish for the disbeliever (50)And verily, it (this Qur'an) is an absolute truth with certainty (51)So, glorify the Name of your Lord, the Most Great (52) If the Prophet (ﷺ) forged anything against Allah, then Allah would punish Him Allah says, وَلَوْ تَقَوَّلَ عَلَيْنَا (And if he had forged a false saying concerning Us,) meaning, 'if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ (We surely would have seized him by his right hand,) It has been said that this means, 'We would seize him by the right hand because it is more stronger in grabbing.' ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (And then We certainly would have cut off Al-Watin from him,) Ibn 'Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart." This has also been said by 'Ikrimah, Sa'id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka'b said, "It (Al-Watin) is the heart, its blood, and whatever is near it." Concerning Allah's statement, فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (And none of you could have prevented it from him.) means, 'none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ﷺ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs. Then Allah says, وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ (And verily, this (Qur'an) is a Reminder for those who have Taqwa.) meaning, the Qur'an. This is just as Allah says, قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ (Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.")(41:44) Then Allah says, وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ (And verily, We know that there are some among you that deny (this Qur'an).) meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an. Then Allah says, وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ (And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection).) Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement." He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers. This is as Allah says, كَذَٰلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ - لَا يُؤْمِنُونَ بِهِ (Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.)(26:200,201) And Allah said, وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire)(34:54). Therefore, Allah says here, وَإِنَّهُ لَحَقُّ الْيَقِينِ (And verily, it (this Qur'an) is an absolute truth with certainty.) meaning, the right and truthful news in which there is no doubt, suspicion or confusion. Then Allah says, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.

And if he had forged a false saying concerning Us (44)We surely would have seized him by his right hand (45)And then We certainly would have cut off Al-Watin from him (46)And none of you could have prevented it from him (47)And verily, this is a Reminder for those who have Taqwa (48)And verily, We know that there are some among you that deny (49)And indeed it will be an anguish for the disbeliever (50)And verily, it (this Qur'an) is an absolute truth with certainty (51)So, glorify the Name of your Lord, the Most Great (52) If the Prophet (ﷺ) forged anything against Allah, then Allah would punish Him Allah says, وَلَوْ تَقَوَّلَ عَلَيْنَا (And if he had forged a false saying concerning Us,) meaning, 'if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ (We surely would have seized him by his right hand,) It has been said that this means, 'We would seize him by the right hand because it is more stronger in grabbing.' ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (And then We certainly would have cut off Al-Watin from him,) Ibn 'Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart." This has also been said by 'Ikrimah, Sa'id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka'b said, "It (Al-Watin) is the heart, its blood, and whatever is near it." Concerning Allah's statement, فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (And none of you could have prevented it from him.) means, 'none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ﷺ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs. Then Allah says, وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ (And verily, this (Qur'an) is a Reminder for those who have Taqwa.) meaning, the Qur'an. This is just as Allah says, قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ (Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.")(41:44) Then Allah says, وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ (And verily, We know that there are some among you that deny (this Qur'an).) meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an. Then Allah says, وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ (And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection).) Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement." He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers. This is as Allah says, كَذَٰلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ - لَا يُؤْمِنُونَ بِهِ (Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.)(26:200,201) And Allah said, وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire)(34:54). Therefore, Allah says here, وَإِنَّهُ لَحَقُّ الْيَقِينِ (And verily, it (this Qur'an) is an absolute truth with certainty.) meaning, the right and truthful news in which there is no doubt, suspicion or confusion. Then Allah says, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.

And if he had forged a false saying concerning Us (44)We surely would have seized him by his right hand (45)And then We certainly would have cut off Al-Watin from him (46)And none of you could have prevented it from him (47)And verily, this is a Reminder for those who have Taqwa (48)And verily, We know that there are some among you that deny (49)And indeed it will be an anguish for the disbeliever (50)And verily, it (this Qur'an) is an absolute truth with certainty (51)So, glorify the Name of your Lord, the Most Great (52) If the Prophet (ﷺ) forged anything against Allah, then Allah would punish Him Allah says, وَلَوْ تَقَوَّلَ عَلَيْنَا (And if he had forged a false saying concerning Us,) meaning, 'if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ (We surely would have seized him by his right hand,) It has been said that this means, 'We would seize him by the right hand because it is more stronger in grabbing.' ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (And then We certainly would have cut off Al-Watin from him,) Ibn 'Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart." This has also been said by 'Ikrimah, Sa'id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka'b said, "It (Al-Watin) is the heart, its blood, and whatever is near it." Concerning Allah's statement, فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (And none of you could have prevented it from him.) means, 'none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ﷺ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs. Then Allah says, وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ (And verily, this (Qur'an) is a Reminder for those who have Taqwa.) meaning, the Qur'an. This is just as Allah says, قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ (Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.")(41:44) Then Allah says, وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ (And verily, We know that there are some among you that deny (this Qur'an).) meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an. Then Allah says, وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ (And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection).) Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement." He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers. This is as Allah says, كَذَٰلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ - لَا يُؤْمِنُونَ بِهِ (Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.)(26:200,201) And Allah said, وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire)(34:54). Therefore, Allah says here, وَإِنَّهُ لَحَقُّ الْيَقِينِ (And verily, it (this Qur'an) is an absolute truth with certainty.) meaning, the right and truthful news in which there is no doubt, suspicion or confusion. Then Allah says, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.

And if he had forged a false saying concerning Us (44)We surely would have seized him by his right hand (45)And then We certainly would have cut off Al-Watin from him (46)And none of you could have prevented it from him (47)And verily, this is a Reminder for those who have Taqwa (48)And verily, We know that there are some among you that deny (49)And indeed it will be an anguish for the disbeliever (50)And verily, it (this Qur'an) is an absolute truth with certainty (51)So, glorify the Name of your Lord, the Most Great (52) If the Prophet (ﷺ) forged anything against Allah, then Allah would punish Him Allah says, وَلَوْ تَقَوَّلَ عَلَيْنَا (And if he had forged a false saying concerning Us,) meaning, 'if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ (We surely would have seized him by his right hand,) It has been said that this means, 'We would seize him by the right hand because it is more stronger in grabbing.' ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (And then We certainly would have cut off Al-Watin from him,) Ibn 'Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart." This has also been said by 'Ikrimah, Sa'id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka'b said, "It (Al-Watin) is the heart, its blood, and whatever is near it." Concerning Allah's statement, فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (And none of you could have prevented it from him.) means, 'none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ﷺ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs. Then Allah says, وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ (And verily, this (Qur'an) is a Reminder for those who have Taqwa.) meaning, the Qur'an. This is just as Allah says, قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ (Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.")(41:44) Then Allah says, وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ (And verily, We know that there are some among you that deny (this Qur'an).) meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an. Then Allah says, وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ (And indeed it (this Qur'an) will be an anguish for the disbelievers (on the Day of Resurrection).) Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement." He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers. This is as Allah says, كَذَٰلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ - لَا يُؤْمِنُونَ بِهِ (Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.)(26:200,201) And Allah said, وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be set between them and that which they desire)(34:54). Therefore, Allah says here, وَإِنَّهُ لَحَقُّ الْيَقِينِ (And verily, it (this Qur'an) is an absolute truth with certainty.) meaning, the right and truthful news in which there is no doubt, suspicion or confusion. Then Allah says, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ - مِنَ اللَّهِ ذِي الْمَعَارِجِ - تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ - فَاصْبِرْ صَبْرًا جَمِيلًا - إِنَّهُمْ يَرَوْنَهُ بَعِيدًا - وَنَرَاهُ قَرِيبًا (1. A questioner asked concerning a torment about to befall)(2. Upon the disbelievers, which none can avert,)(3. From Allah, the Lord of the ways of ascent.)(4. The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.)(5. So be patient, with a good patience.)(6. Verily, they see it (the torment) afar off.)(7. But We see it near.) A Request to hasten the Day of Judgement سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) This Ayah contains an assumed meaning that is alluded to by the letter "Ba". It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. It is similar to Allah's statement, وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ ۚ (And they ask you to hasten on the torment! And Allah fails not His promise.)(22:47) meaning, that its torment will occur and there is no avoiding it. Al-'Awfi reported from Ibn 'Abbas concerning the Ayah, سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) "That is the questioning of the disbelievers about the torment of Allah and it will occur to them." Ibn Abi Najih reported from Mujahid that he said concerning Allah's statement سَأَلَ سَائِلٌ (A questioner asked), "A person called out (requesting) for the torment that will occur in the Hereafter to happen." Then he said, "This is their saying, اللَّهُمَّ إِنْ كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ (O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)" (8:32) Allah's statement, وَاقِعٍ - لِلْكَافِرِينَ (about to befall (Waqi') upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn 'Abbas said, "Waqi' means coming." لَيْسَ لَهُ دَافِعٌ (which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says, مِنَ اللَّهِ ذِي الْمَعَارِجِ (From Allah, the Lord of the ways of ascent (Al-Ma'arij).) The Tafsir of "Lord of the ways of ascent" Ali bin Abi Talhah reported from Ibn 'Abbas, "Lord of the ways of ascent means loftiness and abundance." Mujahid said, "Lord of the ways of ascent means the ways of ascension into the heavens." Concerning Allah's statement, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ (The angels and the Ruh Ta'ruju to Him) 'Abdur-Razzaq reported from Ma'mar from Qatadah that Ta'ruju means to ascend. In reference to the Ruh, Abu Salih said, "They are creatures from the creation of Allah that resemble humans but they are not humans." It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara' proves. The Meaning of "a Day the measure whereof is fifty thousand years" Concerning Allah's statement, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn 'Abbas that he said concerning the Ayah, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement." The chain of narration of this report (to Ibn 'Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from 'Ikrimah that he said concerning this verse, "It is the Day of Judgement." Ad-Dahhak and Ibn Zayd both said the same. 'Ali bin Abi Talhah reported from Ibn 'Abbas concerning the Ayah, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. " Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu 'Umar Al-Ghudani that he said, "I was with Abu Hurayrah when a man from Bani 'Amir bin Sa'sa'ah passed and it was said: 'This man is the wealthiest man of Bani 'Amir.' So Abu Hurayrah said, 'Bring him back to me.' So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, 'I have been informed that you are a man of great wealth.' The man from Bani 'Amir replied, 'Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels...' and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, 'Beware of the hooves of the camels and the cloven hooves of the cattle.' He continued repeating that to him until the color of the man began to change. Then the man said, 'O Abu Hurayrah what is this?' Abu Hurayrah replied, 'I heard the Messenger of Allah ﷺ say, مَنْ كَانَتْ لَهُ إِبِلٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا (Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl...) We interrupted saying, 'O Messenger of Allah! What is their Najdah and Risl?' He said, فِي عُسْرِهَا وَيُسْرِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ، ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ بِأَخْفَافِهَا، فَإِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ بَقَرٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ،ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ، فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ، إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ غَنَمٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَسْمَنِهِ وَآشَرِهِ حَتّٰى يُبْطَحَ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ (It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani 'Amir said, 'What is the due of the camel, O Abu Hurayrah' Abu Hurayrah said, 'It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding.'" This Hadith was also recorded by Abu Dawud and An-Nasa'i. A Different Version of this Hadith Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, مَا مِنْ صَاحِبِ كَنْزٍ لَا يُؤَدِّي حَقَّهُ إِلَّا جُعِلَ صَفَائِحَ، يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَتُكْوَىٰ بِهَا جَبْهَتُهُ وَجَنْبُهُ وَظَهْرُهُ، حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ، ثُمَّ يَرَىٰ سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ (There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. In this narration (of Ahmad) the Prophet ﷺ also added, الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ (The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. The intent behind mentioning this here is the Prophet's statement, حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (Until Allah judges between His servants on a day whose measurement is fifty thousand years.) Instructing the Prophet (ﷺ) to have Patience Allah says, فَاصْبِرْ صَبْرًا جَمِيلًا (So be patient, with a good patience.) meaning, 'be patient, O Muhammad, with your people's rejection and their seeking to hasten the torment since they think it will not occur.' Allah says in another Ayah, يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ ۗ (Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.)(42:18) Thus, Allah says, إِنَّهُمْ يَرَوْنَهُ بَعِيدًا (Verily, they see it (the torment) afar off.) meaning, the happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word "Ba'id" here means that which is impossible to occur. وَنَرَاهُ قَرِيبًا (But We see it (quite) near.) meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ - مِنَ اللَّهِ ذِي الْمَعَارِجِ - تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ - فَاصْبِرْ صَبْرًا جَمِيلًا - إِنَّهُمْ يَرَوْنَهُ بَعِيدًا - وَنَرَاهُ قَرِيبًا (1. A questioner asked concerning a torment about to befall)(2. Upon the disbelievers, which none can avert,)(3. From Allah, the Lord of the ways of ascent.)(4. The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.)(5. So be patient, with a good patience.)(6. Verily, they see it (the torment) afar off.)(7. But We see it near.) A Request to hasten the Day of Judgement سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) This Ayah contains an assumed meaning that is alluded to by the letter "Ba". It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. It is similar to Allah's statement, وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ ۚ (And they ask you to hasten on the torment! And Allah fails not His promise.)(22:47) meaning, that its torment will occur and there is no avoiding it. Al-'Awfi reported from Ibn 'Abbas concerning the Ayah, سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) "That is the questioning of the disbelievers about the torment of Allah and it will occur to them." Ibn Abi Najih reported from Mujahid that he said concerning Allah's statement سَأَلَ سَائِلٌ (A questioner asked), "A person called out (requesting) for the torment that will occur in the Hereafter to happen." Then he said, "This is their saying, اللَّهُمَّ إِنْ كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ (O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)" (8:32) Allah's statement, وَاقِعٍ - لِلْكَافِرِينَ (about to befall (Waqi') upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn 'Abbas said, "Waqi' means coming." لَيْسَ لَهُ دَافِعٌ (which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says, مِنَ اللَّهِ ذِي الْمَعَارِجِ (From Allah, the Lord of the ways of ascent (Al-Ma'arij).) The Tafsir of "Lord of the ways of ascent" Ali bin Abi Talhah reported from Ibn 'Abbas, "Lord of the ways of ascent means loftiness and abundance." Mujahid said, "Lord of the ways of ascent means the ways of ascension into the heavens." Concerning Allah's statement, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ (The angels and the Ruh Ta'ruju to Him) 'Abdur-Razzaq reported from Ma'mar from Qatadah that Ta'ruju means to ascend. In reference to the Ruh, Abu Salih said, "They are creatures from the creation of Allah that resemble humans but they are not humans." It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara' proves. The Meaning of "a Day the measure whereof is fifty thousand years" Concerning Allah's statement, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn 'Abbas that he said concerning the Ayah, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement." The chain of narration of this report (to Ibn 'Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from 'Ikrimah that he said concerning this verse, "It is the Day of Judgement." Ad-Dahhak and Ibn Zayd both said the same. 'Ali bin Abi Talhah reported from Ibn 'Abbas concerning the Ayah, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. " Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu 'Umar Al-Ghudani that he said, "I was with Abu Hurayrah when a man from Bani 'Amir bin Sa'sa'ah passed and it was said: 'This man is the wealthiest man of Bani 'Amir.' So Abu Hurayrah said, 'Bring him back to me.' So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, 'I have been informed that you are a man of great wealth.' The man from Bani 'Amir replied, 'Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels...' and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, 'Beware of the hooves of the camels and the cloven hooves of the cattle.' He continued repeating that to him until the color of the man began to change. Then the man said, 'O Abu Hurayrah what is this?' Abu Hurayrah replied, 'I heard the Messenger of Allah ﷺ say, مَنْ كَانَتْ لَهُ إِبِلٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا (Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl...) We interrupted saying, 'O Messenger of Allah! What is their Najdah and Risl?' He said, فِي عُسْرِهَا وَيُسْرِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ، ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ بِأَخْفَافِهَا، فَإِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ بَقَرٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ،ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ، فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ، إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ غَنَمٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَسْمَنِهِ وَآشَرِهِ حَتّٰى يُبْطَحَ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ (It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani 'Amir said, 'What is the due of the camel, O Abu Hurayrah' Abu Hurayrah said, 'It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding.'" This Hadith was also recorded by Abu Dawud and An-Nasa'i. A Different Version of this Hadith Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, مَا مِنْ صَاحِبِ كَنْزٍ لَا يُؤَدِّي حَقَّهُ إِلَّا جُعِلَ صَفَائِحَ، يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَتُكْوَىٰ بِهَا جَبْهَتُهُ وَجَنْبُهُ وَظَهْرُهُ، حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ، ثُمَّ يَرَىٰ سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ (There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. In this narration (of Ahmad) the Prophet ﷺ also added, الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ (The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. The intent behind mentioning this here is the Prophet's statement, حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (Until Allah judges between His servants on a day whose measurement is fifty thousand years.) Instructing the Prophet (ﷺ) to have Patience Allah says, فَاصْبِرْ صَبْرًا جَمِيلًا (So be patient, with a good patience.) meaning, 'be patient, O Muhammad, with your people's rejection and their seeking to hasten the torment since they think it will not occur.' Allah says in another Ayah, يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ ۗ (Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.)(42:18) Thus, Allah says, إِنَّهُمْ يَرَوْنَهُ بَعِيدًا (Verily, they see it (the torment) afar off.) meaning, the happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word "Ba'id" here means that which is impossible to occur. وَنَرَاهُ قَرِيبًا (But We see it (quite) near.) meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ - مِنَ اللَّهِ ذِي الْمَعَارِجِ - تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ - فَاصْبِرْ صَبْرًا جَمِيلًا - إِنَّهُمْ يَرَوْنَهُ بَعِيدًا - وَنَرَاهُ قَرِيبًا (1. A questioner asked concerning a torment about to befall)(2. Upon the disbelievers, which none can avert,)(3. From Allah, the Lord of the ways of ascent.)(4. The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.)(5. So be patient, with a good patience.)(6. Verily, they see it (the torment) afar off.)(7. But We see it near.) A Request to hasten the Day of Judgement سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) This Ayah contains an assumed meaning that is alluded to by the letter "Ba". It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. It is similar to Allah's statement, وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ ۚ (And they ask you to hasten on the torment! And Allah fails not His promise.)(22:47) meaning, that its torment will occur and there is no avoiding it. Al-'Awfi reported from Ibn 'Abbas concerning the Ayah, سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) "That is the questioning of the disbelievers about the torment of Allah and it will occur to them." Ibn Abi Najih reported from Mujahid that he said concerning Allah's statement سَأَلَ سَائِلٌ (A questioner asked), "A person called out (requesting) for the torment that will occur in the Hereafter to happen." Then he said, "This is their saying, اللَّهُمَّ إِنْ كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ (O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)" (8:32) Allah's statement, وَاقِعٍ - لِلْكَافِرِينَ (about to befall (Waqi') upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn 'Abbas said, "Waqi' means coming." لَيْسَ لَهُ دَافِعٌ (which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says, مِنَ اللَّهِ ذِي الْمَعَارِجِ (From Allah, the Lord of the ways of ascent (Al-Ma'arij).) The Tafsir of "Lord of the ways of ascent" Ali bin Abi Talhah reported from Ibn 'Abbas, "Lord of the ways of ascent means loftiness and abundance." Mujahid said, "Lord of the ways of ascent means the ways of ascension into the heavens." Concerning Allah's statement, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ (The angels and the Ruh Ta'ruju to Him) 'Abdur-Razzaq reported from Ma'mar from Qatadah that Ta'ruju means to ascend. In reference to the Ruh, Abu Salih said, "They are creatures from the creation of Allah that resemble humans but they are not humans." It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara' proves. The Meaning of "a Day the measure whereof is fifty thousand years" Concerning Allah's statement, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn 'Abbas that he said concerning the Ayah, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement." The chain of narration of this report (to Ibn 'Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from 'Ikrimah that he said concerning this verse, "It is the Day of Judgement." Ad-Dahhak and Ibn Zayd both said the same. 'Ali bin Abi Talhah reported from Ibn 'Abbas concerning the Ayah, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. " Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu 'Umar Al-Ghudani that he said, "I was with Abu Hurayrah when a man from Bani 'Amir bin Sa'sa'ah passed and it was said: 'This man is the wealthiest man of Bani 'Amir.' So Abu Hurayrah said, 'Bring him back to me.' So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, 'I have been informed that you are a man of great wealth.' The man from Bani 'Amir replied, 'Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels...' and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, 'Beware of the hooves of the camels and the cloven hooves of the cattle.' He continued repeating that to him until the color of the man began to change. Then the man said, 'O Abu Hurayrah what is this?' Abu Hurayrah replied, 'I heard the Messenger of Allah ﷺ say, مَنْ كَانَتْ لَهُ إِبِلٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا (Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl...) We interrupted saying, 'O Messenger of Allah! What is their Najdah and Risl?' He said, فِي عُسْرِهَا وَيُسْرِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ، ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ بِأَخْفَافِهَا، فَإِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ بَقَرٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ،ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ، فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ، إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ غَنَمٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَسْمَنِهِ وَآشَرِهِ حَتّٰى يُبْطَحَ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ (It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani 'Amir said, 'What is the due of the camel, O Abu Hurayrah' Abu Hurayrah said, 'It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding.'" This Hadith was also recorded by Abu Dawud and An-Nasa'i. A Different Version of this Hadith Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, مَا مِنْ صَاحِبِ كَنْزٍ لَا يُؤَدِّي حَقَّهُ إِلَّا جُعِلَ صَفَائِحَ، يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَتُكْوَىٰ بِهَا جَبْهَتُهُ وَجَنْبُهُ وَظَهْرُهُ، حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ، ثُمَّ يَرَىٰ سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ (There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. In this narration (of Ahmad) the Prophet ﷺ also added, الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ (The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. The intent behind mentioning this here is the Prophet's statement, حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (Until Allah judges between His servants on a day whose measurement is fifty thousand years.) Instructing the Prophet (ﷺ) to have Patience Allah says, فَاصْبِرْ صَبْرًا جَمِيلًا (So be patient, with a good patience.) meaning, 'be patient, O Muhammad, with your people's rejection and their seeking to hasten the torment since they think it will not occur.' Allah says in another Ayah, يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ ۗ (Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.)(42:18) Thus, Allah says, إِنَّهُمْ يَرَوْنَهُ بَعِيدًا (Verily, they see it (the torment) afar off.) meaning, the happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word "Ba'id" here means that which is impossible to occur. وَنَرَاهُ قَرِيبًا (But We see it (quite) near.) meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ - مِنَ اللَّهِ ذِي الْمَعَارِجِ - تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ - فَاصْبِرْ صَبْرًا جَمِيلًا - إِنَّهُمْ يَرَوْنَهُ بَعِيدًا - وَنَرَاهُ قَرِيبًا (1. A questioner asked concerning a torment about to befall)(2. Upon the disbelievers, which none can avert,)(3. From Allah, the Lord of the ways of ascent.)(4. The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.)(5. So be patient, with a good patience.)(6. Verily, they see it (the torment) afar off.)(7. But We see it near.) A Request to hasten the Day of Judgement سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) This Ayah contains an assumed meaning that is alluded to by the letter "Ba". It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. It is similar to Allah's statement, وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ ۚ (And they ask you to hasten on the torment! And Allah fails not His promise.)(22:47) meaning, that its torment will occur and there is no avoiding it. Al-'Awfi reported from Ibn 'Abbas concerning the Ayah, سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) "That is the questioning of the disbelievers about the torment of Allah and it will occur to them." Ibn Abi Najih reported from Mujahid that he said concerning Allah's statement سَأَلَ سَائِلٌ (A questioner asked), "A person called out (requesting) for the torment that will occur in the Hereafter to happen." Then he said, "This is their saying, اللَّهُمَّ إِنْ كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ (O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)" (8:32) Allah's statement, وَاقِعٍ - لِلْكَافِرِينَ (about to befall (Waqi') upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn 'Abbas said, "Waqi' means coming." لَيْسَ لَهُ دَافِعٌ (which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says, مِنَ اللَّهِ ذِي الْمَعَارِجِ (From Allah, the Lord of the ways of ascent (Al-Ma'arij).) The Tafsir of "Lord of the ways of ascent" Ali bin Abi Talhah reported from Ibn 'Abbas, "Lord of the ways of ascent means loftiness and abundance." Mujahid said, "Lord of the ways of ascent means the ways of ascension into the heavens." Concerning Allah's statement, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ (The angels and the Ruh Ta'ruju to Him) 'Abdur-Razzaq reported from Ma'mar from Qatadah that Ta'ruju means to ascend. In reference to the Ruh, Abu Salih said, "They are creatures from the creation of Allah that resemble humans but they are not humans." It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara' proves. The Meaning of "a Day the measure whereof is fifty thousand years" Concerning Allah's statement, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn 'Abbas that he said concerning the Ayah, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement." The chain of narration of this report (to Ibn 'Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from 'Ikrimah that he said concerning this verse, "It is the Day of Judgement." Ad-Dahhak and Ibn Zayd both said the same. 'Ali bin Abi Talhah reported from Ibn 'Abbas concerning the Ayah, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. " Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu 'Umar Al-Ghudani that he said, "I was with Abu Hurayrah when a man from Bani 'Amir bin Sa'sa'ah passed and it was said: 'This man is the wealthiest man of Bani 'Amir.' So Abu Hurayrah said, 'Bring him back to me.' So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, 'I have been informed that you are a man of great wealth.' The man from Bani 'Amir replied, 'Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels...' and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, 'Beware of the hooves of the camels and the cloven hooves of the cattle.' He continued repeating that to him until the color of the man began to change. Then the man said, 'O Abu Hurayrah what is this?' Abu Hurayrah replied, 'I heard the Messenger of Allah ﷺ say, مَنْ كَانَتْ لَهُ إِبِلٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا (Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl...) We interrupted saying, 'O Messenger of Allah! What is their Najdah and Risl?' He said, فِي عُسْرِهَا وَيُسْرِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ، ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ بِأَخْفَافِهَا، فَإِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ بَقَرٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ،ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ، فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ، إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ غَنَمٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَسْمَنِهِ وَآشَرِهِ حَتّٰى يُبْطَحَ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ (It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani 'Amir said, 'What is the due of the camel, O Abu Hurayrah' Abu Hurayrah said, 'It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding.'" This Hadith was also recorded by Abu Dawud and An-Nasa'i. A Different Version of this Hadith Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, مَا مِنْ صَاحِبِ كَنْزٍ لَا يُؤَدِّي حَقَّهُ إِلَّا جُعِلَ صَفَائِحَ، يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَتُكْوَىٰ بِهَا جَبْهَتُهُ وَجَنْبُهُ وَظَهْرُهُ، حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ، ثُمَّ يَرَىٰ سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ (There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. In this narration (of Ahmad) the Prophet ﷺ also added, الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ (The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. The intent behind mentioning this here is the Prophet's statement, حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (Until Allah judges between His servants on a day whose measurement is fifty thousand years.) Instructing the Prophet (ﷺ) to have Patience Allah says, فَاصْبِرْ صَبْرًا جَمِيلًا (So be patient, with a good patience.) meaning, 'be patient, O Muhammad, with your people's rejection and their seeking to hasten the torment since they think it will not occur.' Allah says in another Ayah, يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ ۗ (Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.)(42:18) Thus, Allah says, إِنَّهُمْ يَرَوْنَهُ بَعِيدًا (Verily, they see it (the torment) afar off.) meaning, the happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word "Ba'id" here means that which is impossible to occur. وَنَرَاهُ قَرِيبًا (But We see it (quite) near.) meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ - مِنَ اللَّهِ ذِي الْمَعَارِجِ - تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ - فَاصْبِرْ صَبْرًا جَمِيلًا - إِنَّهُمْ يَرَوْنَهُ بَعِيدًا - وَنَرَاهُ قَرِيبًا (1. A questioner asked concerning a torment about to befall)(2. Upon the disbelievers, which none can avert,)(3. From Allah, the Lord of the ways of ascent.)(4. The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.)(5. So be patient, with a good patience.)(6. Verily, they see it (the torment) afar off.)(7. But We see it near.) A Request to hasten the Day of Judgement سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) This Ayah contains an assumed meaning that is alluded to by the letter "Ba". It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. It is similar to Allah's statement, وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ ۚ (And they ask you to hasten on the torment! And Allah fails not His promise.)(22:47) meaning, that its torment will occur and there is no avoiding it. Al-'Awfi reported from Ibn 'Abbas concerning the Ayah, سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) "That is the questioning of the disbelievers about the torment of Allah and it will occur to them." Ibn Abi Najih reported from Mujahid that he said concerning Allah's statement سَأَلَ سَائِلٌ (A questioner asked), "A person called out (requesting) for the torment that will occur in the Hereafter to happen." Then he said, "This is their saying, اللَّهُمَّ إِنْ كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ (O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)" (8:32) Allah's statement, وَاقِعٍ - لِلْكَافِرِينَ (about to befall (Waqi') upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn 'Abbas said, "Waqi' means coming." لَيْسَ لَهُ دَافِعٌ (which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says, مِنَ اللَّهِ ذِي الْمَعَارِجِ (From Allah, the Lord of the ways of ascent (Al-Ma'arij).) The Tafsir of "Lord of the ways of ascent" Ali bin Abi Talhah reported from Ibn 'Abbas, "Lord of the ways of ascent means loftiness and abundance." Mujahid said, "Lord of the ways of ascent means the ways of ascension into the heavens." Concerning Allah's statement, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ (The angels and the Ruh Ta'ruju to Him) 'Abdur-Razzaq reported from Ma'mar from Qatadah that Ta'ruju means to ascend. In reference to the Ruh, Abu Salih said, "They are creatures from the creation of Allah that resemble humans but they are not humans." It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara' proves. The Meaning of "a Day the measure whereof is fifty thousand years" Concerning Allah's statement, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn 'Abbas that he said concerning the Ayah, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement." The chain of narration of this report (to Ibn 'Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from 'Ikrimah that he said concerning this verse, "It is the Day of Judgement." Ad-Dahhak and Ibn Zayd both said the same. 'Ali bin Abi Talhah reported from Ibn 'Abbas concerning the Ayah, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. " Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu 'Umar Al-Ghudani that he said, "I was with Abu Hurayrah when a man from Bani 'Amir bin Sa'sa'ah passed and it was said: 'This man is the wealthiest man of Bani 'Amir.' So Abu Hurayrah said, 'Bring him back to me.' So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, 'I have been informed that you are a man of great wealth.' The man from Bani 'Amir replied, 'Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels...' and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, 'Beware of the hooves of the camels and the cloven hooves of the cattle.' He continued repeating that to him until the color of the man began to change. Then the man said, 'O Abu Hurayrah what is this?' Abu Hurayrah replied, 'I heard the Messenger of Allah ﷺ say, مَنْ كَانَتْ لَهُ إِبِلٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا (Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl...) We interrupted saying, 'O Messenger of Allah! What is their Najdah and Risl?' He said, فِي عُسْرِهَا وَيُسْرِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ، ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ بِأَخْفَافِهَا، فَإِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ بَقَرٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ،ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ، فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ، إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ غَنَمٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَسْمَنِهِ وَآشَرِهِ حَتّٰى يُبْطَحَ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ (It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani 'Amir said, 'What is the due of the camel, O Abu Hurayrah' Abu Hurayrah said, 'It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding.'" This Hadith was also recorded by Abu Dawud and An-Nasa'i. A Different Version of this Hadith Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, مَا مِنْ صَاحِبِ كَنْزٍ لَا يُؤَدِّي حَقَّهُ إِلَّا جُعِلَ صَفَائِحَ، يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَتُكْوَىٰ بِهَا جَبْهَتُهُ وَجَنْبُهُ وَظَهْرُهُ، حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ، ثُمَّ يَرَىٰ سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ (There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. In this narration (of Ahmad) the Prophet ﷺ also added, الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ (The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. The intent behind mentioning this here is the Prophet's statement, حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (Until Allah judges between His servants on a day whose measurement is fifty thousand years.) Instructing the Prophet (ﷺ) to have Patience Allah says, فَاصْبِرْ صَبْرًا جَمِيلًا (So be patient, with a good patience.) meaning, 'be patient, O Muhammad, with your people's rejection and their seeking to hasten the torment since they think it will not occur.' Allah says in another Ayah, يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ ۗ (Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.)(42:18) Thus, Allah says, إِنَّهُمْ يَرَوْنَهُ بَعِيدًا (Verily, they see it (the torment) afar off.) meaning, the happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word "Ba'id" here means that which is impossible to occur. وَنَرَاهُ قَرِيبًا (But We see it (quite) near.) meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ - مِنَ اللَّهِ ذِي الْمَعَارِجِ - تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ - فَاصْبِرْ صَبْرًا جَمِيلًا - إِنَّهُمْ يَرَوْنَهُ بَعِيدًا - وَنَرَاهُ قَرِيبًا (1. A questioner asked concerning a torment about to befall)(2. Upon the disbelievers, which none can avert,)(3. From Allah, the Lord of the ways of ascent.)(4. The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.)(5. So be patient, with a good patience.)(6. Verily, they see it (the torment) afar off.)(7. But We see it near.) A Request to hasten the Day of Judgement سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) This Ayah contains an assumed meaning that is alluded to by the letter "Ba". It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. It is similar to Allah's statement, وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ ۚ (And they ask you to hasten on the torment! And Allah fails not His promise.)(22:47) meaning, that its torment will occur and there is no avoiding it. Al-'Awfi reported from Ibn 'Abbas concerning the Ayah, سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) "That is the questioning of the disbelievers about the torment of Allah and it will occur to them." Ibn Abi Najih reported from Mujahid that he said concerning Allah's statement سَأَلَ سَائِلٌ (A questioner asked), "A person called out (requesting) for the torment that will occur in the Hereafter to happen." Then he said, "This is their saying, اللَّهُمَّ إِنْ كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ (O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)" (8:32) Allah's statement, وَاقِعٍ - لِلْكَافِرِينَ (about to befall (Waqi') upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn 'Abbas said, "Waqi' means coming." لَيْسَ لَهُ دَافِعٌ (which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says, مِنَ اللَّهِ ذِي الْمَعَارِجِ (From Allah, the Lord of the ways of ascent (Al-Ma'arij).) The Tafsir of "Lord of the ways of ascent" Ali bin Abi Talhah reported from Ibn 'Abbas, "Lord of the ways of ascent means loftiness and abundance." Mujahid said, "Lord of the ways of ascent means the ways of ascension into the heavens." Concerning Allah's statement, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ (The angels and the Ruh Ta'ruju to Him) 'Abdur-Razzaq reported from Ma'mar from Qatadah that Ta'ruju means to ascend. In reference to the Ruh, Abu Salih said, "They are creatures from the creation of Allah that resemble humans but they are not humans." It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara' proves. The Meaning of "a Day the measure whereof is fifty thousand years" Concerning Allah's statement, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn 'Abbas that he said concerning the Ayah, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement." The chain of narration of this report (to Ibn 'Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from 'Ikrimah that he said concerning this verse, "It is the Day of Judgement." Ad-Dahhak and Ibn Zayd both said the same. 'Ali bin Abi Talhah reported from Ibn 'Abbas concerning the Ayah, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. " Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu 'Umar Al-Ghudani that he said, "I was with Abu Hurayrah when a man from Bani 'Amir bin Sa'sa'ah passed and it was said: 'This man is the wealthiest man of Bani 'Amir.' So Abu Hurayrah said, 'Bring him back to me.' So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, 'I have been informed that you are a man of great wealth.' The man from Bani 'Amir replied, 'Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels...' and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, 'Beware of the hooves of the camels and the cloven hooves of the cattle.' He continued repeating that to him until the color of the man began to change. Then the man said, 'O Abu Hurayrah what is this?' Abu Hurayrah replied, 'I heard the Messenger of Allah ﷺ say, مَنْ كَانَتْ لَهُ إِبِلٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا (Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl...) We interrupted saying, 'O Messenger of Allah! What is their Najdah and Risl?' He said, فِي عُسْرِهَا وَيُسْرِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ، ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ بِأَخْفَافِهَا، فَإِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ بَقَرٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ،ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ، فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ، إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ غَنَمٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَسْمَنِهِ وَآشَرِهِ حَتّٰى يُبْطَحَ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ (It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani 'Amir said, 'What is the due of the camel, O Abu Hurayrah' Abu Hurayrah said, 'It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding.'" This Hadith was also recorded by Abu Dawud and An-Nasa'i. A Different Version of this Hadith Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, مَا مِنْ صَاحِبِ كَنْزٍ لَا يُؤَدِّي حَقَّهُ إِلَّا جُعِلَ صَفَائِحَ، يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَتُكْوَىٰ بِهَا جَبْهَتُهُ وَجَنْبُهُ وَظَهْرُهُ، حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ، ثُمَّ يَرَىٰ سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ (There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. In this narration (of Ahmad) the Prophet ﷺ also added, الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ (The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. The intent behind mentioning this here is the Prophet's statement, حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (Until Allah judges between His servants on a day whose measurement is fifty thousand years.) Instructing the Prophet (ﷺ) to have Patience Allah says, فَاصْبِرْ صَبْرًا جَمِيلًا (So be patient, with a good patience.) meaning, 'be patient, O Muhammad, with your people's rejection and their seeking to hasten the torment since they think it will not occur.' Allah says in another Ayah, يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ ۗ (Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.)(42:18) Thus, Allah says, إِنَّهُمْ يَرَوْنَهُ بَعِيدًا (Verily, they see it (the torment) afar off.) meaning, the happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word "Ba'id" here means that which is impossible to occur. وَنَرَاهُ قَرِيبًا (But We see it (quite) near.) meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ - مِنَ اللَّهِ ذِي الْمَعَارِجِ - تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ - فَاصْبِرْ صَبْرًا جَمِيلًا - إِنَّهُمْ يَرَوْنَهُ بَعِيدًا - وَنَرَاهُ قَرِيبًا (1. A questioner asked concerning a torment about to befall)(2. Upon the disbelievers, which none can avert,)(3. From Allah, the Lord of the ways of ascent.)(4. The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.)(5. So be patient, with a good patience.)(6. Verily, they see it (the torment) afar off.)(7. But We see it near.) A Request to hasten the Day of Judgement سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) This Ayah contains an assumed meaning that is alluded to by the letter "Ba". It is as though it is saying, a questioner requested to hasten on the torment that is about to fall. It is similar to Allah's statement, وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ ۚ (And they ask you to hasten on the torment! And Allah fails not His promise.)(22:47) meaning, that its torment will occur and there is no avoiding it. Al-'Awfi reported from Ibn 'Abbas concerning the Ayah, سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (A questioner asked concerning a torment about to befall) "That is the questioning of the disbelievers about the torment of Allah and it will occur to them." Ibn Abi Najih reported from Mujahid that he said concerning Allah's statement سَأَلَ سَائِلٌ (A questioner asked), "A person called out (requesting) for the torment that will occur in the Hereafter to happen." Then he said, "This is their saying, اللَّهُمَّ إِنْ كَانَ هَٰذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ (O Allah! If this is indeed the truth from you, then rain down stones on us from the sky or bring on us a painful torment.)" (8:32) Allah's statement, وَاقِعٍ - لِلْكَافِرِينَ (about to befall (Waqi') upon the disbelievers,) means, it is waiting in preparation for the disbelievers. Ibn 'Abbas said, "Waqi' means coming." لَيْسَ لَهُ دَافِعٌ (which non can avert) meaning, there is no one who can repel it if Allah wants it to happen. Thus, Allah says, مِنَ اللَّهِ ذِي الْمَعَارِجِ (From Allah, the Lord of the ways of ascent (Al-Ma'arij).) The Tafsir of "Lord of the ways of ascent" Ali bin Abi Talhah reported from Ibn 'Abbas, "Lord of the ways of ascent means loftiness and abundance." Mujahid said, "Lord of the ways of ascent means the ways of ascension into the heavens." Concerning Allah's statement, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ (The angels and the Ruh Ta'ruju to Him) 'Abdur-Razzaq reported from Ma'mar from Qatadah that Ta'ruju means to ascend. In reference to the Ruh, Abu Salih said, "They are creatures from the creation of Allah that resemble humans but they are not humans." It could be that here it means Jibril, and this is a way of connecting the specific to the general (other angels). It could also be referring to the name of the souls (Arwah) of the Children of Adam (humans). For verily, when they (the human souls) are taken at death, they are lifted up to the heavens just as the Hadith of Al-Bara' proves. The Meaning of "a Day the measure whereof is fifty thousand years" Concerning Allah's statement, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) This refers to the Day of Judgement. Ibn Abi Hatim recorded from Ibn 'Abbas that he said concerning the Ayah, فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement." The chain of narration of this report (to Ibn 'Abbas) is authentic. Ath-Thawri reported from Simak bin Harb from 'Ikrimah that he said concerning this verse, "It is the Day of Judgement." Ad-Dahhak and Ibn Zayd both said the same. 'Ali bin Abi Talhah reported from Ibn 'Abbas concerning the Ayah, تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (The angels and the Ruh ascend to Him in a Day the measure whereof is fifty thousand years.) "It is the Day of Judgement that Allah has made to be the measure of fifty thousand years for the disbelievers. " Many Hadiths have been reported with this same meaning. Imam Ahmad recorded from Abu 'Umar Al-Ghudani that he said, "I was with Abu Hurayrah when a man from Bani 'Amir bin Sa'sa'ah passed and it was said: 'This man is the wealthiest man of Bani 'Amir.' So Abu Hurayrah said, 'Bring him back to me.' So they brought the man back to Abu Hurayrah. Then Abu Hurayrah said, 'I have been informed that you are a man of great wealth.' The man from Bani 'Amir replied, 'Yes, by Allah. I have one hundred red-colored camels, one hundred brown-colored camels...' and so on he counted numerous colored camels, the races of the slaves and the types of fetters for his horses that he owned. So Abu Hurayrah said, 'Beware of the hooves of the camels and the cloven hooves of the cattle.' He continued repeating that to him until the color of the man began to change. Then the man said, 'O Abu Hurayrah what is this?' Abu Hurayrah replied, 'I heard the Messenger of Allah ﷺ say, مَنْ كَانَتْ لَهُ إِبِلٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا (Whoever has camels and does not give their due (Zakah) in their Najdah and their Risl...) We interrupted saying, 'O Messenger of Allah! What is their Najdah and Risl?' He said, فِي عُسْرِهَا وَيُسْرِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ، ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ بِأَخْفَافِهَا، فَإِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ بَقَرٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا، فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَكْثَرِهِ وَأَسْمَنِهِ وَآشَرِهِ،ثُمَّ يُبْطَحُ لَهَا بِقَاعٍ قَرْقَرٍ، فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ، إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَى سَبِيلَهُ. وَإِذَا كَانَتْ لَهُ غَنَمٌ لَا يُعْطِي حَقَّهَا فِي نَجْدَتِهَا وَرِسْلِهَا فَإِنَّهَا تَأْتِي يَوْمَ الْقِيَامَةِ كَأَغَذِّ مَا كَانَتْ وَأَسْمَنِهِ وَآشَرِهِ حَتّٰى يُبْطَحَ لَهَا بِقَاعٍ قَرْقَرٍ فَتَطَؤُهُ كُلُّ ذَاتِ ظِلْفٍ بِظِلْفِهَا وَتَنْطَحُهُ كُلُّ ذَاتِ قَرْنٍ بِقَرْنِهَا، لَيْسَ فِيهَا عَقْصَاءُ وَلَا عَضْبَاءُ إِذَا جَاوَزَتْهُ أُخْرَاهَا أُعِيدَتْ عَلَيْهِ أُولَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ، حَتّٰى يُقْضَىٰ بَيْنَ النَّاسِ فَيَرَىٰ سَبِيلَهُ (It is their difficulty and their ease, for verily, they will come on the Day of Resurrection healthier than before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him with their hooves. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he had cows that he did not pay the Zakah in their ease and their difficult times, then they will come on the Day of Judgement healthier than they were before. They will be more in number, fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has cloven hooves will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell). If he has any sheep that he does not pay the due Zakah in their difficulty and their ease, then they will come on the Day of Judgement healthier than they were before. They will be more (in number) fatter and more lively and unruly. Then a soft, level plain will be spread out for them and they will trample him. Every one of them that has a cloven hoof will trample him with its hooves, and every one of them that has a horn will butt him with its horn. There will not be any hornless or bent horned animals among them. When the last of them has passed over him, the first of them will return to trample him again during a day whose measure will be fifty thousand years. This will continue until the case of all the people is decided between them. Then he (the withholder of Zakah) will see his path (i.e., either to Paradise or Hell).) Then, the man from Bani 'Amir said, 'What is the due of the camel, O Abu Hurayrah' Abu Hurayrah said, 'It is that you give (in your Zakah payment) from your most valuable camels, that you lend a milking she-camel, that you lend your mount for riding, that you give the milk (to the people) for drinking, and you lend the male camel for breeding.'" This Hadith was also recorded by Abu Dawud and An-Nasa'i. A Different Version of this Hadith Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, مَا مِنْ صَاحِبِ كَنْزٍ لَا يُؤَدِّي حَقَّهُ إِلَّا جُعِلَ صَفَائِحَ، يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَتُكْوَىٰ بِهَا جَبْهَتُهُ وَجَنْبُهُ وَظَهْرُهُ، حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ، ثُمَّ يَرَىٰ سَبِيلَهُ إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ (There is not any owner of treasure who does not pay its due except that it will be made into heated metal plates and branded upon him in the fire of Hell. His forehead, side and back will be scorched with these metal plates. This will continue until Allah judges between His servants on a Day whose measure is fifty thousand years of what you count. Then he will see his path, either to Paradise or to the Fire.) Then he (Abu Hurayrah) mentions the rest of the Hadith about the sheep and camels just as mentioned before. In this narration (of Ahmad) the Prophet ﷺ also added, الْخَيْلُ لِثَلَاثَةٍ: لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ (The horse is for three (on the Day of Judgement): for one man it is a reward, for another man it is a shield (protection), and upon another man it is a burden.) And the Hadith continues. Muslim also recorded this Hadith in its entirety even though Al-Bukhari did not mention it. The intent behind mentioning this here is the Prophet's statement, حَتّٰى يَحْكُمَ اللهُ بَيْنَ عِبَادِهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (Until Allah judges between His servants on a day whose measurement is fifty thousand years.) Instructing the Prophet (ﷺ) to have Patience Allah says, فَاصْبِرْ صَبْرًا جَمِيلًا (So be patient, with a good patience.) meaning, 'be patient, O Muhammad, with your people's rejection and their seeking to hasten the torment since they think it will not occur.' Allah says in another Ayah, يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ ۗ (Those who believe not therein seek to hasten it, while those believe are fearful of it, and know that it is the very truth.)(42:18) Thus, Allah says, إِنَّهُمْ يَرَوْنَهُ بَعِيدًا (Verily, they see it (the torment) afar off.) meaning, the happening of the torment and the establishment of the Hour (Day of Judgement). The disbelievers see this as something that is farfetched. The word "Ba'id" here means that which is impossible to occur. وَنَرَاهُ قَرِيبًا (But We see it (quite) near.) meaning, the believers believe that its occurrence is near, even though its time of occurrence is unknown and no one knows when it will be except Allah. All of what is approaching then it is near and it will definitely happen.

The Day that the sky will be like the Al-Muhl (8)And the mountains will be like 'Ihn (9)And no friend will ask a friend (10)Though they shall be made to see one another, the criminal would desire to ransom himself from the punishment of that Day by his children (11)And his wife and his brother (12)And his Fasilah who sheltered him (13)And all that are in the earth, so that it might save him (14)By no means! Verily, it will be the fire of Hell (15)Naza'ah the Shawa (16)Calling (all) such as turn their backs and turn away their faces (17)And collect (wealth) and hide it (from spending it in the cause of Allah)(18) Terrors of the Day of Judgement Allah says that the torment will befall the disbelievers. يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ (The Day that the sky will be like the Al-Muhl.) Ibn 'Abbas, Mujahid, 'Ata, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and others have all said, "Like the residue of oil." وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (And the mountains will be like 'Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (And the mountains will be like carded wool.)(101:5) Concerning Allah's statement, وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-'Awfi reported from Ibn 'Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says, لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَا يَجْزِي وَالِدٌ عَنْ وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.)(31:33) and He also says, وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) and He says, فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)(23:101) and similarly He says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَاحِبَتِهِ وَبَنِيهِ - لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.)(80:34-37) Then Allah's saying here يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَاحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ - وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ - كَلَّا (the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said, وَفَصِيلَتِهِ (and his Fasilah) "This means his tribe and his kin." 'Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said, إِنَّهَا لَظَىٰ (Verily, it will be the fire of Hell,) Here He is describing the Hell-fire and the severity of its heat. نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) Ibn 'Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means respectable parts of the face." Qatadah said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for, نَزَّاعَةً (Nazza'ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement, تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ - وَجَمَعَ فَأَوْعَىٰ (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs. وَجَمَعَ فَأَوْعَىٰ (And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet ﷺ said, لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ (Do not hold back (your wealth) or else Allah will hold back from you.)

The Day that the sky will be like the Al-Muhl (8)And the mountains will be like 'Ihn (9)And no friend will ask a friend (10)Though they shall be made to see one another, the criminal would desire to ransom himself from the punishment of that Day by his children (11)And his wife and his brother (12)And his Fasilah who sheltered him (13)And all that are in the earth, so that it might save him (14)By no means! Verily, it will be the fire of Hell (15)Naza'ah the Shawa (16)Calling (all) such as turn their backs and turn away their faces (17)And collect (wealth) and hide it (from spending it in the cause of Allah)(18) Terrors of the Day of Judgement Allah says that the torment will befall the disbelievers. يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ (The Day that the sky will be like the Al-Muhl.) Ibn 'Abbas, Mujahid, 'Ata, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and others have all said, "Like the residue of oil." وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (And the mountains will be like 'Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (And the mountains will be like carded wool.)(101:5) Concerning Allah's statement, وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-'Awfi reported from Ibn 'Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says, لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَا يَجْزِي وَالِدٌ عَنْ وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.)(31:33) and He also says, وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) and He says, فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)(23:101) and similarly He says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَاحِبَتِهِ وَبَنِيهِ - لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.)(80:34-37) Then Allah's saying here يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَاحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ - وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ - كَلَّا (the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said, وَفَصِيلَتِهِ (and his Fasilah) "This means his tribe and his kin." 'Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said, إِنَّهَا لَظَىٰ (Verily, it will be the fire of Hell,) Here He is describing the Hell-fire and the severity of its heat. نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) Ibn 'Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means respectable parts of the face." Qatadah said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for, نَزَّاعَةً (Nazza'ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement, تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ - وَجَمَعَ فَأَوْعَىٰ (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs. وَجَمَعَ فَأَوْعَىٰ (And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet ﷺ said, لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ (Do not hold back (your wealth) or else Allah will hold back from you.)

The Day that the sky will be like the Al-Muhl (8)And the mountains will be like 'Ihn (9)And no friend will ask a friend (10)Though they shall be made to see one another, the criminal would desire to ransom himself from the punishment of that Day by his children (11)And his wife and his brother (12)And his Fasilah who sheltered him (13)And all that are in the earth, so that it might save him (14)By no means! Verily, it will be the fire of Hell (15)Naza'ah the Shawa (16)Calling (all) such as turn their backs and turn away their faces (17)And collect (wealth) and hide it (from spending it in the cause of Allah)(18) Terrors of the Day of Judgement Allah says that the torment will befall the disbelievers. يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ (The Day that the sky will be like the Al-Muhl.) Ibn 'Abbas, Mujahid, 'Ata, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and others have all said, "Like the residue of oil." وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (And the mountains will be like 'Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (And the mountains will be like carded wool.)(101:5) Concerning Allah's statement, وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-'Awfi reported from Ibn 'Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says, لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَا يَجْزِي وَالِدٌ عَنْ وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.)(31:33) and He also says, وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) and He says, فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)(23:101) and similarly He says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَاحِبَتِهِ وَبَنِيهِ - لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.)(80:34-37) Then Allah's saying here يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَاحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ - وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ - كَلَّا (the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said, وَفَصِيلَتِهِ (and his Fasilah) "This means his tribe and his kin." 'Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said, إِنَّهَا لَظَىٰ (Verily, it will be the fire of Hell,) Here He is describing the Hell-fire and the severity of its heat. نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) Ibn 'Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means respectable parts of the face." Qatadah said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for, نَزَّاعَةً (Nazza'ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement, تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ - وَجَمَعَ فَأَوْعَىٰ (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs. وَجَمَعَ فَأَوْعَىٰ (And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet ﷺ said, لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ (Do not hold back (your wealth) or else Allah will hold back from you.)

The Day that the sky will be like the Al-Muhl (8)And the mountains will be like 'Ihn (9)And no friend will ask a friend (10)Though they shall be made to see one another, the criminal would desire to ransom himself from the punishment of that Day by his children (11)And his wife and his brother (12)And his Fasilah who sheltered him (13)And all that are in the earth, so that it might save him (14)By no means! Verily, it will be the fire of Hell (15)Naza'ah the Shawa (16)Calling (all) such as turn their backs and turn away their faces (17)And collect (wealth) and hide it (from spending it in the cause of Allah)(18) Terrors of the Day of Judgement Allah says that the torment will befall the disbelievers. يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ (The Day that the sky will be like the Al-Muhl.) Ibn 'Abbas, Mujahid, 'Ata, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and others have all said, "Like the residue of oil." وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (And the mountains will be like 'Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (And the mountains will be like carded wool.)(101:5) Concerning Allah's statement, وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-'Awfi reported from Ibn 'Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says, لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَا يَجْزِي وَالِدٌ عَنْ وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.)(31:33) and He also says, وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) and He says, فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)(23:101) and similarly He says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَاحِبَتِهِ وَبَنِيهِ - لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.)(80:34-37) Then Allah's saying here يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَاحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ - وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ - كَلَّا (the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said, وَفَصِيلَتِهِ (and his Fasilah) "This means his tribe and his kin." 'Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said, إِنَّهَا لَظَىٰ (Verily, it will be the fire of Hell,) Here He is describing the Hell-fire and the severity of its heat. نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) Ibn 'Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means respectable parts of the face." Qatadah said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for, نَزَّاعَةً (Nazza'ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement, تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ - وَجَمَعَ فَأَوْعَىٰ (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs. وَجَمَعَ فَأَوْعَىٰ (And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet ﷺ said, لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ (Do not hold back (your wealth) or else Allah will hold back from you.)

The Day that the sky will be like the Al-Muhl (8)And the mountains will be like 'Ihn (9)And no friend will ask a friend (10)Though they shall be made to see one another, the criminal would desire to ransom himself from the punishment of that Day by his children (11)And his wife and his brother (12)And his Fasilah who sheltered him (13)And all that are in the earth, so that it might save him (14)By no means! Verily, it will be the fire of Hell (15)Naza'ah the Shawa (16)Calling (all) such as turn their backs and turn away their faces (17)And collect (wealth) and hide it (from spending it in the cause of Allah)(18) Terrors of the Day of Judgement Allah says that the torment will befall the disbelievers. يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ (The Day that the sky will be like the Al-Muhl.) Ibn 'Abbas, Mujahid, 'Ata, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and others have all said, "Like the residue of oil." وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (And the mountains will be like 'Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (And the mountains will be like carded wool.)(101:5) Concerning Allah's statement, وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-'Awfi reported from Ibn 'Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says, لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَا يَجْزِي وَالِدٌ عَنْ وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.)(31:33) and He also says, وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) and He says, فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)(23:101) and similarly He says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَاحِبَتِهِ وَبَنِيهِ - لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.)(80:34-37) Then Allah's saying here يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَاحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ - وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ - كَلَّا (the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said, وَفَصِيلَتِهِ (and his Fasilah) "This means his tribe and his kin." 'Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said, إِنَّهَا لَظَىٰ (Verily, it will be the fire of Hell,) Here He is describing the Hell-fire and the severity of its heat. نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) Ibn 'Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means respectable parts of the face." Qatadah said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for, نَزَّاعَةً (Nazza'ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement, تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ - وَجَمَعَ فَأَوْعَىٰ (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs. وَجَمَعَ فَأَوْعَىٰ (And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet ﷺ said, لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ (Do not hold back (your wealth) or else Allah will hold back from you.)

The Day that the sky will be like the Al-Muhl (8)And the mountains will be like 'Ihn (9)And no friend will ask a friend (10)Though they shall be made to see one another, the criminal would desire to ransom himself from the punishment of that Day by his children (11)And his wife and his brother (12)And his Fasilah who sheltered him (13)And all that are in the earth, so that it might save him (14)By no means! Verily, it will be the fire of Hell (15)Naza'ah the Shawa (16)Calling (all) such as turn their backs and turn away their faces (17)And collect (wealth) and hide it (from spending it in the cause of Allah)(18) Terrors of the Day of Judgement Allah says that the torment will befall the disbelievers. يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ (The Day that the sky will be like the Al-Muhl.) Ibn 'Abbas, Mujahid, 'Ata, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and others have all said, "Like the residue of oil." وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (And the mountains will be like 'Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (And the mountains will be like carded wool.)(101:5) Concerning Allah's statement, وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-'Awfi reported from Ibn 'Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says, لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَا يَجْزِي وَالِدٌ عَنْ وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.)(31:33) and He also says, وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) and He says, فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)(23:101) and similarly He says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَاحِبَتِهِ وَبَنِيهِ - لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.)(80:34-37) Then Allah's saying here يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَاحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ - وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ - كَلَّا (the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said, وَفَصِيلَتِهِ (and his Fasilah) "This means his tribe and his kin." 'Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said, إِنَّهَا لَظَىٰ (Verily, it will be the fire of Hell,) Here He is describing the Hell-fire and the severity of its heat. نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) Ibn 'Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means respectable parts of the face." Qatadah said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for, نَزَّاعَةً (Nazza'ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement, تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ - وَجَمَعَ فَأَوْعَىٰ (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs. وَجَمَعَ فَأَوْعَىٰ (And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet ﷺ said, لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ (Do not hold back (your wealth) or else Allah will hold back from you.)

The Day that the sky will be like the Al-Muhl (8)And the mountains will be like 'Ihn (9)And no friend will ask a friend (10)Though they shall be made to see one another, the criminal would desire to ransom himself from the punishment of that Day by his children (11)And his wife and his brother (12)And his Fasilah who sheltered him (13)And all that are in the earth, so that it might save him (14)By no means! Verily, it will be the fire of Hell (15)Naza'ah the Shawa (16)Calling (all) such as turn their backs and turn away their faces (17)And collect (wealth) and hide it (from spending it in the cause of Allah)(18) Terrors of the Day of Judgement Allah says that the torment will befall the disbelievers. يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ (The Day that the sky will be like the Al-Muhl.) Ibn 'Abbas, Mujahid, 'Ata, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and others have all said, "Like the residue of oil." وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (And the mountains will be like 'Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (And the mountains will be like carded wool.)(101:5) Concerning Allah's statement, وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-'Awfi reported from Ibn 'Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says, لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَا يَجْزِي وَالِدٌ عَنْ وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.)(31:33) and He also says, وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) and He says, فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)(23:101) and similarly He says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَاحِبَتِهِ وَبَنِيهِ - لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.)(80:34-37) Then Allah's saying here يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَاحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ - وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ - كَلَّا (the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said, وَفَصِيلَتِهِ (and his Fasilah) "This means his tribe and his kin." 'Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said, إِنَّهَا لَظَىٰ (Verily, it will be the fire of Hell,) Here He is describing the Hell-fire and the severity of its heat. نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) Ibn 'Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means respectable parts of the face." Qatadah said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for, نَزَّاعَةً (Nazza'ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement, تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ - وَجَمَعَ فَأَوْعَىٰ (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs. وَجَمَعَ فَأَوْعَىٰ (And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet ﷺ said, لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ (Do not hold back (your wealth) or else Allah will hold back from you.)

The Day that the sky will be like the Al-Muhl (8)And the mountains will be like 'Ihn (9)And no friend will ask a friend (10)Though they shall be made to see one another, the criminal would desire to ransom himself from the punishment of that Day by his children (11)And his wife and his brother (12)And his Fasilah who sheltered him (13)And all that are in the earth, so that it might save him (14)By no means! Verily, it will be the fire of Hell (15)Naza'ah the Shawa (16)Calling (all) such as turn their backs and turn away their faces (17)And collect (wealth) and hide it (from spending it in the cause of Allah)(18) Terrors of the Day of Judgement Allah says that the torment will befall the disbelievers. يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ (The Day that the sky will be like the Al-Muhl.) Ibn 'Abbas, Mujahid, 'Ata, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and others have all said, "Like the residue of oil." وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (And the mountains will be like 'Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (And the mountains will be like carded wool.)(101:5) Concerning Allah's statement, وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-'Awfi reported from Ibn 'Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says, لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَا يَجْزِي وَالِدٌ عَنْ وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.)(31:33) and He also says, وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) and He says, فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)(23:101) and similarly He says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَاحِبَتِهِ وَبَنِيهِ - لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.)(80:34-37) Then Allah's saying here يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَاحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ - وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ - كَلَّا (the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said, وَفَصِيلَتِهِ (and his Fasilah) "This means his tribe and his kin." 'Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said, إِنَّهَا لَظَىٰ (Verily, it will be the fire of Hell,) Here He is describing the Hell-fire and the severity of its heat. نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) Ibn 'Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means respectable parts of the face." Qatadah said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for, نَزَّاعَةً (Nazza'ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement, تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ - وَجَمَعَ فَأَوْعَىٰ (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs. وَجَمَعَ فَأَوْعَىٰ (And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet ﷺ said, لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ (Do not hold back (your wealth) or else Allah will hold back from you.)

The Day that the sky will be like the Al-Muhl (8)And the mountains will be like 'Ihn (9)And no friend will ask a friend (10)Though they shall be made to see one another, the criminal would desire to ransom himself from the punishment of that Day by his children (11)And his wife and his brother (12)And his Fasilah who sheltered him (13)And all that are in the earth, so that it might save him (14)By no means! Verily, it will be the fire of Hell (15)Naza'ah the Shawa (16)Calling (all) such as turn their backs and turn away their faces (17)And collect (wealth) and hide it (from spending it in the cause of Allah)(18) Terrors of the Day of Judgement Allah says that the torment will befall the disbelievers. يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ (The Day that the sky will be like the Al-Muhl.) Ibn 'Abbas, Mujahid, 'Ata, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and others have all said, "Like the residue of oil." وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (And the mountains will be like 'Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (And the mountains will be like carded wool.)(101:5) Concerning Allah's statement, وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-'Awfi reported from Ibn 'Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says, لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَا يَجْزِي وَالِدٌ عَنْ وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.)(31:33) and He also says, وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) and He says, فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)(23:101) and similarly He says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَاحِبَتِهِ وَبَنِيهِ - لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.)(80:34-37) Then Allah's saying here يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَاحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ - وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ - كَلَّا (the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said, وَفَصِيلَتِهِ (and his Fasilah) "This means his tribe and his kin." 'Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said, إِنَّهَا لَظَىٰ (Verily, it will be the fire of Hell,) Here He is describing the Hell-fire and the severity of its heat. نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) Ibn 'Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means respectable parts of the face." Qatadah said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for, نَزَّاعَةً (Nazza'ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement, تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ - وَجَمَعَ فَأَوْعَىٰ (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs. وَجَمَعَ فَأَوْعَىٰ (And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet ﷺ said, لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ (Do not hold back (your wealth) or else Allah will hold back from you.)

The Day that the sky will be like the Al-Muhl (8)And the mountains will be like 'Ihn (9)And no friend will ask a friend (10)Though they shall be made to see one another, the criminal would desire to ransom himself from the punishment of that Day by his children (11)And his wife and his brother (12)And his Fasilah who sheltered him (13)And all that are in the earth, so that it might save him (14)By no means! Verily, it will be the fire of Hell (15)Naza'ah the Shawa (16)Calling (all) such as turn their backs and turn away their faces (17)And collect (wealth) and hide it (from spending it in the cause of Allah)(18) Terrors of the Day of Judgement Allah says that the torment will befall the disbelievers. يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ (The Day that the sky will be like the Al-Muhl.) Ibn 'Abbas, Mujahid, 'Ata, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and others have all said, "Like the residue of oil." وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (And the mountains will be like 'Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (And the mountains will be like carded wool.)(101:5) Concerning Allah's statement, وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-'Awfi reported from Ibn 'Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says, لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَا يَجْزِي وَالِدٌ عَنْ وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.)(31:33) and He also says, وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) and He says, فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)(23:101) and similarly He says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَاحِبَتِهِ وَبَنِيهِ - لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.)(80:34-37) Then Allah's saying here يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَاحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ - وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ - كَلَّا (the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said, وَفَصِيلَتِهِ (and his Fasilah) "This means his tribe and his kin." 'Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said, إِنَّهَا لَظَىٰ (Verily, it will be the fire of Hell,) Here He is describing the Hell-fire and the severity of its heat. نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) Ibn 'Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means respectable parts of the face." Qatadah said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for, نَزَّاعَةً (Nazza'ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement, تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ - وَجَمَعَ فَأَوْعَىٰ (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs. وَجَمَعَ فَأَوْعَىٰ (And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet ﷺ said, لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ (Do not hold back (your wealth) or else Allah will hold back from you.)

The Day that the sky will be like the Al-Muhl (8)And the mountains will be like 'Ihn (9)And no friend will ask a friend (10)Though they shall be made to see one another, the criminal would desire to ransom himself from the punishment of that Day by his children (11)And his wife and his brother (12)And his Fasilah who sheltered him (13)And all that are in the earth, so that it might save him (14)By no means! Verily, it will be the fire of Hell (15)Naza'ah the Shawa (16)Calling (all) such as turn their backs and turn away their faces (17)And collect (wealth) and hide it (from spending it in the cause of Allah)(18) Terrors of the Day of Judgement Allah says that the torment will befall the disbelievers. يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ (The Day that the sky will be like the Al-Muhl.) Ibn 'Abbas, Mujahid, 'Ata, Sa'id bin Jubayr, 'Ikrimah, As-Suddi and others have all said, "Like the residue of oil." وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (And the mountains will be like 'Ihn.) meaning, like fluffed wool. This was said by Mujahid, Qatadah and As-Suddi. This Ayah is similar to Allah's statement, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (And the mountains will be like carded wool.)(101:5) Concerning Allah's statement, وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا - يُبَصَّرُونَهُمْ ۚ (And no friend will ask a friend, though they shall be made to see one another.) Meaning, no close friend will ask his close friend about his condition while he sees him in the worst of conditions. He will be worried about himself and will not be able to think of others. Al-'Awfi reported from Ibn 'Abbas, "Some of them will know others and they will be acquainted with each other. Then, they will flee from each other after that, as Allah says, لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.)" (80:37) This honorable Ayah is similar to Allah's statement, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَا يَجْزِي وَالِدٌ عَنْ وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ (O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, and nor a son avail aught for his father. Verily the promise of Allah is true.)(31:33) and He also says, وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ (And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) and He says, فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.)(23:101) and similarly He says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَاحِبَتِهِ وَبَنِيهِ - لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (That day shall a man flee fom his brother, and from his mother and his father, and from his wife and his children. Every man that Day will have enough to make him careless of others.)(80:34-37) Then Allah's saying here يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ - وَصَاحِبَتِهِ وَأَخِيهِ - وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ - وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ - كَلَّا (the criminal would desire to ransom himself from the punishment of the Day by his children, and his wife and his brother, and his Fasilah (kindred) who sheltered him, and all that are in the earth, so that it might save him. By no means!) means, no ransom will be accepted from him even if he brought all of the people of the earth (as ransom), and the greatest wealth that he could find, even if it was enough gold to fill the entire earth. Even the child that he had who was dearer to him than the last beat of his heart in the life of this world, he would wish to use the child as a ransom for himself against the torment of Allah on the Day of Judgement when he sees the horrors. However, even this child would not be accepted from him (as a ransom). Mujahid and As-Suddi both said, وَفَصِيلَتِهِ (and his Fasilah) "This means his tribe and his kin." 'Ikrimah said, "This means the subdivision of his tribe that he is from." Ashhab reported from Malik that he said, "His Fasilah is his mother." Allah said, إِنَّهَا لَظَىٰ (Verily, it will be the fire of Hell,) Here He is describing the Hell-fire and the severity of its heat. نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) Ibn 'Abbas and Mujahid both said, "It is the skin of the head." Al-Hasan Al-Basri and Thabit Al-Bunani both said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means respectable parts of the face." Qatadah said, نَزَّاعَةً لِلشَّوَىٰ (Nazza'ah the Shawa!) "This means removing his important organs, and the respectable parts of his face, his creation and his limbs." Ad-Dahhak said, "This means it will scrape the flesh and the skin off of the bone until it leaves nothing of it remaining." Ibn Zayd said, "The Shawa is the marrow of the bones." As for, نَزَّاعَةً (Nazza'ah) Ibn Zayd said, "It is cutting their bones and transformation of their skins and their form." Concerning Allah's statement, تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ - وَجَمَعَ فَأَوْعَىٰ (Calling (all) such as turn their backs and turn away their faces. And collect and hide it.) meaning, the Fire will call out to its children whom Allah created for it, determining that they will perform the deeds deserving of it in the worldly life. So it will call them on the Day of Judgement with an eloquent and articulate tongue. Then it will pick them out from the people of the gathering just as birds pick seeds. This is because they were, as Allah said, of those who turned their backs and turned away. This means they denied with their hearts and abandoned the performance of deeds with their limbs. وَجَمَعَ فَأَوْعَىٰ (And collect and hide it.) meaning, he gathered wealth piling it up, and he concealed it, meaning he hid it and refused to give the obligatory right of Allah that was due on it of spending and paying the Zakah. It has been recorded in a Hadith that the Prophet ﷺ said, لَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ (Do not hold back (your wealth) or else Allah will hold back from you.)

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

Verily, man was created very impatient (19)Apprehensive when evil touches him (20)And suppressive when good touches him (21)Except those who are devoted to Salah (22)Those who with their Salah are Da'imun (23)And those in whose wealth there is a recognized right (24)For the one who asks, and for the deprived (25)And those who believe in the Day of Recompense (26)And those who fear the torment of their Lord (27)Verily, the torment of their Lord is that before which none can feel secure (28)And those who guard their private part (chastity)(29)Except from their wives or their right hand possessions – for (then) they are not blameworthy (30)But whosoever seeks beyond that, then it is those who are trespassers (31)And those who keep their trusts and covenants (32)And those who stand firm in their testimonies (33)And those who are with their Salah, Yuhafizun (34)Such shall dwell in the Gardens, honore (35) Man is Impatient Allah informs about man and his inclination to corrupt his behavior. Allah says, إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (Verily, man was created very impatient;) Then, Allah explains this statement by saying, إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (Apprehensive when evil touches him;) meaning, whenever any harm touches him he is frightful, worried and completely taken back due to the severity of his terror and his despair that he will receive any good after it. وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (And suppressive when good touches him.) meaning, if he attains any blessing from Allah, he is stingy with it, not sharing it with others. He will withhold the right of Allah with that blessing. Imam Ahmad said that Abu 'Abdur-Rahman informed them that Musa bin 'Ali bin Rabah told them that he heard his father narrating from 'Abdul-'Aziz bin Marwan bin Al-Hakim that he heard Abu Hurayrah saying, "The Messenger of Allah ﷺ said, شَرُّ مَا فِي رَجُلٍ: شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ (The worst thing that can be in a man is greedy impatience and unrestrained cowardice.) Abu Dawud recorded this Hadith from 'Abdullah bin Al-Jarrah on the authority of Abu 'Abdur-Rahman Al-Muqri', and this is the only Hadith through 'Abdul-'Aziz with him. The Exclusion of Those Who pray from what has preceded and an Explanation of Their Deeds and Their Prayer Then Allah says, إِلَّا الْمُصَلِّينَ (Except those who are devoted to Salah.) meaning, man is described with blameworthy characteristics except for He whom Allah protects, helps and guides to good, making its means easy for him – and these are those people who perform Salah. الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ (Those who with their Salah are Da'imun;) It has been said that this means they guard its times and the elements obligatory in it. This has been said by Ibn Mas'ud, Masruq and Ibrahim An-Nakha'i. It has also been said that it means tranquility and humble concentration (in the prayer). This is similar to Allah's statement, قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (Successful indeed are the believers. Those who with their Salah are Khashi'un.)(23:1-2) This was said by 'Uqbah bin 'Amir. From its meanings is the same terminology used to describe standing (still) water (Al-Ma' Ad-Da'im). This proves the obligation of having tranquility in the prayer. For verily, the one who does not have tranquility (stillness of posture) in his bowing and prostrating, then he is not being constant (Da'im) in his prayer. This is because he is not being still in it and he does not remain (in its positions), rather he pecks in it (quickly) like the pecking of the crow. Therefore, he is not successful in performing his prayer. It has also been said that the meaning here refers to those who perform a deed and are constant in its performance and consistent in it. This is like the Hadith that has been recorded in the Sahih on the authority of 'A'ishah that the Messenger of Allah ﷺ said, أَحَبُّ الْأَعْمَالِ إِلَى اللهِ أَدْوَمُهَا وَإِنْ قَلَّ (The most beloved deeds to Allah are those that are most consistent, even if they are few.) Then Allah says, وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ - لِلسَّائِلِ وَالْمَحْرُومِ (And those in whose wealth there is a recognized right. For the one who asks, and for the deprived.) meaning, in their wealth is a determined portion for those who are in need. Concerning Allah's statement, وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ (And those who believe in the Day of Recompense.) meaning, they are sure of the Final Return (to Allah), the Reckoning and the Recompense. Therefore, they perform the deeds of one who hopes for the reward and fears the punishment. For this reason Allah says, وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ (And those who fear the torment of their Lord.) meaning, they are fearful and dreadful. إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (Verily, the torment of their Lord is that before which none can feel secure.) meaning, no one is safe from it (Allah's torment) of those who understand the command from Allah, except by the security of Allah Himself. Then Allah says, وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (And those who guard their private part (chastity).) meaning, they keep their private parts away from that which is forbidden and they prevent their private parts from being put into other than what Allah has allowed them to be in. This is why Allah says, إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ (Except from their wives or their right hand possessions) meaning, from their female slaves. إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ - فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ (for (then) they are not blameworthy. But whosoever seeks beyond that, then it is those who are trespassers.) The explanation of this has already preceded at the beginning of Surat Al-Mu'minun, and therefore does not need to be repeated here. Allah said, وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (And those who keep their trusts and covenants.) meaning, if they are given a trust they do not deceit and when they make a covenant they do not break it. These are the characteristics of the believers which are opposite of the characteristics of the hypocrites. This is like what is reported in the authentic Hadith, آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ (The signs of the hypocrites are three. When he speaks he lies, when he promises he breaks his promise, and when he is given a trust he behaves treacherously (with it).) In another narration it states, إِذَا حَدَّثَ كَذَبَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ (When he speaks he lies, when he makes a covenant he breaks it, and when he argues he is abusive.) Concerning Allah's statement, وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ (And those who stand firm in their testimonies.) This means that they guard their testimonies. They do not add or decrease from what they testify to nor do they conceal their testimonies. Allah says in another Ayah, وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ (Who hides it, surely, his heart is sinful.)(2:283) Then Allah says, وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ (And those who are with their Salah, Yuhafizun.) meaning, they maintain its proper times, its pillars, its obligations and its recommended acts. So Allah begins this discussion (of the believers' attributes) with prayer and He concludes it with prayer. This proves the importance of it and the praise of its noble status, just as what preceded at the beginning of Surat Al-Mu'minun. It is exactly the same discussion. This is why Allah says there (in Al-Mu'minun), أُولَٰئِكَ هُمُ الْوَارِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ (These are indeed the inheritors. Who shall inherit the Firdaws (Paradise). They shall dwell therein forever.)(23:10-11) And He says here, أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ (Such shall dwell in the Gardens, honored.) meaning, they will be honored with various types of pleasures and delights.

So, what is the matter with those disbelievers, before you Muhti'i (36)On the right and on the left, 'Izin (37)Does every man of them hope to enter the Paradise of Delight (38)But no! Verily, We have created them out of that which they know (39)But no! I swear by the Lord of the easts and the wests that surely We are Abl (40)To replace them by (others) better than them; and We are not to be outrun (41)So, leave them to plunge in vain talk and play about, until they meet their Day which they are promised (42)The Day when they will come out of the graves quickly as racing to a Nusub (43)With their eyes lowered in fear and humility, ignominy covering them (all over)! That is the Day which they were promised (44) The Rebuke of the Disbelievers and the Threat against Them Allah rebukes the disbelievers who, in the time of the Prophet ﷺ, saw him and the guidance Allah sent him with. They witnessed the magnificent miracles Allah aided him with. Then, after all of this they fled from him and separated themselves from him. They fled right and left, group by group and party by party. This is as Allah says, فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ - كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ - فَرَّتْ مِنْ قَسْوَرَةٍ (Then what is wrong with them that they run away from admonition? As if they were (frightened) wild donkeys. Fleeing from a beast of prey.)(74:49-51) This is the example of disbeliever. And this Ayah is similar. As Allah says, فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in) meaning, 'what is wrong with these disbelievers who are with you, O Muhammad? Why are they Muhti'in, meaning hastily running away from you?' This is as Al-Hasan Al-Basri said, "Muhti'in means departing." عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) The singular of 'Izin is 'Izah, which means separating. meaning in their separating and their differing. Al-'Awfi reported from Ibn 'Abbas about the Ayah; فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in.) "They are looking in your direction." Then the Ayah; عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) He (Ibn 'Abbas) said, "Al-'Izin is a group among the people. On the right and on the left means they are turning away (right and left) from him (the Prophet ﷺ) and mocking him." Jabir bin Samurah narrated that the Messenger of Allah ﷺ came out to them while they were sitting in circles. So the Messenger of Allah ﷺ said, مَا لِي أَرَاكُمْ عِزِينَ؟ (Why do I see you all 'Izin (in groups).) Ahmad, Muslim, Abu Dawud, An-Nasa'i and Ibn Jarir all recorded this Hadith. Then, concerning Allah's statement, أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ - كَلَّا ۖ (Does every man of them hope to enter the Paradise of Delight But no!) meaning, is this their wish, yet they flee from the Messenger ﷺ in aversion to the truth? Are they hoping that they will be admitted into the Gardens of Delight? Nay, rather their abode is Hell. Then Allah affirms the occurrence of the Final Abode and the torment that will befall them that they are denying its existence and claiming it to be something farfetched. As a proof against them, Allah mentions the initiation of creation, and that repeating the process is something easier than performing it the first time. This is something that they themselves confess to. Allah says, إِنَّا خَلَقْنَاهُمْ مِمَّا يَعْلَمُونَ (Verily, We have created them out of that which they know!) meaning, from despised semen. This is as Allah says, أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water (semen)?)(77:20) Allah also says, فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ - خُلِقَ مِنْ مَاءٍ دَافِقٍ - يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِنْ قُوَّةٍ وَلَا نَاصِرٍ (So let man see from what he is created! He is created from a water gushing forth. Proceeding from between the backbone and the ribs. Verily He is able to bring him back! The Day when all the secrets will be examined. Then he will have no power, nor any helper.)(86:5-10) Then Allah says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (But no! I swear by the Lord of the easts and the wests) meaning, the One Who created the heavens and the earth and made the east and the west. He is the One Who subjected the stars causing them to appear in the eastern parts of the sky and vanish in the western parts of it. The point of this statement is that the matter is not as the disbelievers claim: that there is no final return, no reckoning, no resurrection and no gathering. Rather all of this will occur and come to pass. There is no way of avoiding it. This is the reason that Allah has stated a negation at the beginning of this oath. This shows that He is swearing by a denial of their claim. This is a refutation of their false claim of rejecting the Day of Judgement. They already witnessed the greatness of Allah's power in what is more convincing than the Day of Judgement, that is the creation of the heavens and the earth, and the subjection of the creatures in them, the animals, the inanimate objects and the other types of creatures that exist. This is why Allah says, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.)(40:57) Allah also says, أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) Allah says in another Ayah, أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ - إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ (Is not He Who created the heavens and the earth, able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!"– and it is!)(36:81-82) So here He says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ - عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (But no! I swear by the Lord of the easts and the wests that surely We are Able –to replace them by (others) better than them..) meaning, 'on the Day of Judgement We will bring them back (to life) in bodies that are better than these bodies that they have now.' For verily, Allah's power is suitable (able) to do that. وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not to be outrun.) meaning, 'We are not unable.' This is as Allah says, أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ - بَلَىٰ قَادِرِينَ عَلَىٰ أَنْ نُسَوِّيَ بَنَانَهُ (Does man think that We shall not assemble his bones? Yes, We are able to put together in perfect order the tips of his fingers.)(75:3,4) Allah also says, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ - عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ (We have decreed death to you all, and We are not outstripped. To transfigure you and create you in (forms) that you know not.)(56:60-61) Ibn Jarir preferred the meaning to be: 'a nation who will obey Us and not disobey Us.' He (Ibn Jarir) interpreted it in the same way as Allah's statements, عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (To replace them by (others) better than them..) and: وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (And if you turn away, He will exchange you for some other people and they will not be like you.)(47:38) However, the first interpretation is more obvious since the other Ayat support that, and Allah the Most High knows best. Then Allah says, فَذَرْهُمْ (So leave them) meaning, 'O Muhammad!' يَخُوضُوا وَيَلْعَبُوا (to plunge in vain talk and play about,) meaning, leave them in their denial, disbelief and obstinance. حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ (until they meet their Day which they are promised.) meaning, they are going to know the outcome of that and taste its evil consequences. يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ (The Day when they will come out of the graves quickly as racing to a Nusub.) meaning, they will stand up out of their graves when the Lord, Blessed be He the Most High, calls them to the place of the reckoning. They will rise up quickly as if they were rushing towards some monumental object. Ibn 'Abbas, Mujahid and Ad-Dahhak, all said, "As if they were rushing towards a flag." Abu 'Aliyah and Yahya bin Abi Kathir both said, "As if they were rushing towards a goal." The majority of reciters recited this word as "Nasb" (instead of Nusub) with a Fathah over the letter Nun and a Sukun over the letter Sad. This (Nasb) is a verbal noun meaning something that is erected. Al-Hasan Al-Basri recited it as "Nusub" with a Dammah over both the letter Nun and Sad. This (Nusub) means an idol. With this recitation the Ayah means, as if their rushing to this place was like when they used to hurry in the worldly life to the idol when they saw it. They would rush hurriedly to see who would be the first of them to touch it. This has been reported from Mujahid, Yahya bin Abi Kathir, Muslim Al-Batin, Qatadah, Ad-Dahhak, Ar-Rabi' bin Anas, Abu Salih, 'Asim bin Bahdalah, Ibn Zayd and others. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ (With their eyes lowered in fear) meaning humbled. تَرْهَقُهُمْ ذِلَّةٌ (covering them with humility.) meaning, in return for how they behaved arrogantly in the worldly life by refusing to be obedient (to Allah). ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ (That is the Day which they were promised!) This is the end of the Tafsir of Surah Sa'ala Sa'il. And all praise and thanks are due to Allah.

So, what is the matter with those disbelievers, before you Muhti'i (36)On the right and on the left, 'Izin (37)Does every man of them hope to enter the Paradise of Delight (38)But no! Verily, We have created them out of that which they know (39)But no! I swear by the Lord of the easts and the wests that surely We are Abl (40)To replace them by (others) better than them; and We are not to be outrun (41)So, leave them to plunge in vain talk and play about, until they meet their Day which they are promised (42)The Day when they will come out of the graves quickly as racing to a Nusub (43)With their eyes lowered in fear and humility, ignominy covering them (all over)! That is the Day which they were promised (44) The Rebuke of the Disbelievers and the Threat against Them Allah rebukes the disbelievers who, in the time of the Prophet ﷺ, saw him and the guidance Allah sent him with. They witnessed the magnificent miracles Allah aided him with. Then, after all of this they fled from him and separated themselves from him. They fled right and left, group by group and party by party. This is as Allah says, فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ - كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ - فَرَّتْ مِنْ قَسْوَرَةٍ (Then what is wrong with them that they run away from admonition? As if they were (frightened) wild donkeys. Fleeing from a beast of prey.)(74:49-51) This is the example of disbeliever. And this Ayah is similar. As Allah says, فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in) meaning, 'what is wrong with these disbelievers who are with you, O Muhammad? Why are they Muhti'in, meaning hastily running away from you?' This is as Al-Hasan Al-Basri said, "Muhti'in means departing." عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) The singular of 'Izin is 'Izah, which means separating. meaning in their separating and their differing. Al-'Awfi reported from Ibn 'Abbas about the Ayah; فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in.) "They are looking in your direction." Then the Ayah; عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) He (Ibn 'Abbas) said, "Al-'Izin is a group among the people. On the right and on the left means they are turning away (right and left) from him (the Prophet ﷺ) and mocking him." Jabir bin Samurah narrated that the Messenger of Allah ﷺ came out to them while they were sitting in circles. So the Messenger of Allah ﷺ said, مَا لِي أَرَاكُمْ عِزِينَ؟ (Why do I see you all 'Izin (in groups).) Ahmad, Muslim, Abu Dawud, An-Nasa'i and Ibn Jarir all recorded this Hadith. Then, concerning Allah's statement, أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ - كَلَّا ۖ (Does every man of them hope to enter the Paradise of Delight But no!) meaning, is this their wish, yet they flee from the Messenger ﷺ in aversion to the truth? Are they hoping that they will be admitted into the Gardens of Delight? Nay, rather their abode is Hell. Then Allah affirms the occurrence of the Final Abode and the torment that will befall them that they are denying its existence and claiming it to be something farfetched. As a proof against them, Allah mentions the initiation of creation, and that repeating the process is something easier than performing it the first time. This is something that they themselves confess to. Allah says, إِنَّا خَلَقْنَاهُمْ مِمَّا يَعْلَمُونَ (Verily, We have created them out of that which they know!) meaning, from despised semen. This is as Allah says, أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water (semen)?)(77:20) Allah also says, فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ - خُلِقَ مِنْ مَاءٍ دَافِقٍ - يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِنْ قُوَّةٍ وَلَا نَاصِرٍ (So let man see from what he is created! He is created from a water gushing forth. Proceeding from between the backbone and the ribs. Verily He is able to bring him back! The Day when all the secrets will be examined. Then he will have no power, nor any helper.)(86:5-10) Then Allah says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (But no! I swear by the Lord of the easts and the wests) meaning, the One Who created the heavens and the earth and made the east and the west. He is the One Who subjected the stars causing them to appear in the eastern parts of the sky and vanish in the western parts of it. The point of this statement is that the matter is not as the disbelievers claim: that there is no final return, no reckoning, no resurrection and no gathering. Rather all of this will occur and come to pass. There is no way of avoiding it. This is the reason that Allah has stated a negation at the beginning of this oath. This shows that He is swearing by a denial of their claim. This is a refutation of their false claim of rejecting the Day of Judgement. They already witnessed the greatness of Allah's power in what is more convincing than the Day of Judgement, that is the creation of the heavens and the earth, and the subjection of the creatures in them, the animals, the inanimate objects and the other types of creatures that exist. This is why Allah says, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.)(40:57) Allah also says, أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) Allah says in another Ayah, أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ - إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ (Is not He Who created the heavens and the earth, able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!"– and it is!)(36:81-82) So here He says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ - عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (But no! I swear by the Lord of the easts and the wests that surely We are Able –to replace them by (others) better than them..) meaning, 'on the Day of Judgement We will bring them back (to life) in bodies that are better than these bodies that they have now.' For verily, Allah's power is suitable (able) to do that. وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not to be outrun.) meaning, 'We are not unable.' This is as Allah says, أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ - بَلَىٰ قَادِرِينَ عَلَىٰ أَنْ نُسَوِّيَ بَنَانَهُ (Does man think that We shall not assemble his bones? Yes, We are able to put together in perfect order the tips of his fingers.)(75:3,4) Allah also says, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ - عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ (We have decreed death to you all, and We are not outstripped. To transfigure you and create you in (forms) that you know not.)(56:60-61) Ibn Jarir preferred the meaning to be: 'a nation who will obey Us and not disobey Us.' He (Ibn Jarir) interpreted it in the same way as Allah's statements, عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (To replace them by (others) better than them..) and: وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (And if you turn away, He will exchange you for some other people and they will not be like you.)(47:38) However, the first interpretation is more obvious since the other Ayat support that, and Allah the Most High knows best. Then Allah says, فَذَرْهُمْ (So leave them) meaning, 'O Muhammad!' يَخُوضُوا وَيَلْعَبُوا (to plunge in vain talk and play about,) meaning, leave them in their denial, disbelief and obstinance. حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ (until they meet their Day which they are promised.) meaning, they are going to know the outcome of that and taste its evil consequences. يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ (The Day when they will come out of the graves quickly as racing to a Nusub.) meaning, they will stand up out of their graves when the Lord, Blessed be He the Most High, calls them to the place of the reckoning. They will rise up quickly as if they were rushing towards some monumental object. Ibn 'Abbas, Mujahid and Ad-Dahhak, all said, "As if they were rushing towards a flag." Abu 'Aliyah and Yahya bin Abi Kathir both said, "As if they were rushing towards a goal." The majority of reciters recited this word as "Nasb" (instead of Nusub) with a Fathah over the letter Nun and a Sukun over the letter Sad. This (Nasb) is a verbal noun meaning something that is erected. Al-Hasan Al-Basri recited it as "Nusub" with a Dammah over both the letter Nun and Sad. This (Nusub) means an idol. With this recitation the Ayah means, as if their rushing to this place was like when they used to hurry in the worldly life to the idol when they saw it. They would rush hurriedly to see who would be the first of them to touch it. This has been reported from Mujahid, Yahya bin Abi Kathir, Muslim Al-Batin, Qatadah, Ad-Dahhak, Ar-Rabi' bin Anas, Abu Salih, 'Asim bin Bahdalah, Ibn Zayd and others. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ (With their eyes lowered in fear) meaning humbled. تَرْهَقُهُمْ ذِلَّةٌ (covering them with humility.) meaning, in return for how they behaved arrogantly in the worldly life by refusing to be obedient (to Allah). ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ (That is the Day which they were promised!) This is the end of the Tafsir of Surah Sa'ala Sa'il. And all praise and thanks are due to Allah.

So, what is the matter with those disbelievers, before you Muhti'i (36)On the right and on the left, 'Izin (37)Does every man of them hope to enter the Paradise of Delight (38)But no! Verily, We have created them out of that which they know (39)But no! I swear by the Lord of the easts and the wests that surely We are Abl (40)To replace them by (others) better than them; and We are not to be outrun (41)So, leave them to plunge in vain talk and play about, until they meet their Day which they are promised (42)The Day when they will come out of the graves quickly as racing to a Nusub (43)With their eyes lowered in fear and humility, ignominy covering them (all over)! That is the Day which they were promised (44) The Rebuke of the Disbelievers and the Threat against Them Allah rebukes the disbelievers who, in the time of the Prophet ﷺ, saw him and the guidance Allah sent him with. They witnessed the magnificent miracles Allah aided him with. Then, after all of this they fled from him and separated themselves from him. They fled right and left, group by group and party by party. This is as Allah says, فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ - كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ - فَرَّتْ مِنْ قَسْوَرَةٍ (Then what is wrong with them that they run away from admonition? As if they were (frightened) wild donkeys. Fleeing from a beast of prey.)(74:49-51) This is the example of disbeliever. And this Ayah is similar. As Allah says, فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in) meaning, 'what is wrong with these disbelievers who are with you, O Muhammad? Why are they Muhti'in, meaning hastily running away from you?' This is as Al-Hasan Al-Basri said, "Muhti'in means departing." عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) The singular of 'Izin is 'Izah, which means separating. meaning in their separating and their differing. Al-'Awfi reported from Ibn 'Abbas about the Ayah; فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in.) "They are looking in your direction." Then the Ayah; عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) He (Ibn 'Abbas) said, "Al-'Izin is a group among the people. On the right and on the left means they are turning away (right and left) from him (the Prophet ﷺ) and mocking him." Jabir bin Samurah narrated that the Messenger of Allah ﷺ came out to them while they were sitting in circles. So the Messenger of Allah ﷺ said, مَا لِي أَرَاكُمْ عِزِينَ؟ (Why do I see you all 'Izin (in groups).) Ahmad, Muslim, Abu Dawud, An-Nasa'i and Ibn Jarir all recorded this Hadith. Then, concerning Allah's statement, أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ - كَلَّا ۖ (Does every man of them hope to enter the Paradise of Delight But no!) meaning, is this their wish, yet they flee from the Messenger ﷺ in aversion to the truth? Are they hoping that they will be admitted into the Gardens of Delight? Nay, rather their abode is Hell. Then Allah affirms the occurrence of the Final Abode and the torment that will befall them that they are denying its existence and claiming it to be something farfetched. As a proof against them, Allah mentions the initiation of creation, and that repeating the process is something easier than performing it the first time. This is something that they themselves confess to. Allah says, إِنَّا خَلَقْنَاهُمْ مِمَّا يَعْلَمُونَ (Verily, We have created them out of that which they know!) meaning, from despised semen. This is as Allah says, أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water (semen)?)(77:20) Allah also says, فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ - خُلِقَ مِنْ مَاءٍ دَافِقٍ - يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِنْ قُوَّةٍ وَلَا نَاصِرٍ (So let man see from what he is created! He is created from a water gushing forth. Proceeding from between the backbone and the ribs. Verily He is able to bring him back! The Day when all the secrets will be examined. Then he will have no power, nor any helper.)(86:5-10) Then Allah says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (But no! I swear by the Lord of the easts and the wests) meaning, the One Who created the heavens and the earth and made the east and the west. He is the One Who subjected the stars causing them to appear in the eastern parts of the sky and vanish in the western parts of it. The point of this statement is that the matter is not as the disbelievers claim: that there is no final return, no reckoning, no resurrection and no gathering. Rather all of this will occur and come to pass. There is no way of avoiding it. This is the reason that Allah has stated a negation at the beginning of this oath. This shows that He is swearing by a denial of their claim. This is a refutation of their false claim of rejecting the Day of Judgement. They already witnessed the greatness of Allah's power in what is more convincing than the Day of Judgement, that is the creation of the heavens and the earth, and the subjection of the creatures in them, the animals, the inanimate objects and the other types of creatures that exist. This is why Allah says, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.)(40:57) Allah also says, أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) Allah says in another Ayah, أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ - إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ (Is not He Who created the heavens and the earth, able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!"– and it is!)(36:81-82) So here He says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ - عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (But no! I swear by the Lord of the easts and the wests that surely We are Able –to replace them by (others) better than them..) meaning, 'on the Day of Judgement We will bring them back (to life) in bodies that are better than these bodies that they have now.' For verily, Allah's power is suitable (able) to do that. وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not to be outrun.) meaning, 'We are not unable.' This is as Allah says, أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ - بَلَىٰ قَادِرِينَ عَلَىٰ أَنْ نُسَوِّيَ بَنَانَهُ (Does man think that We shall not assemble his bones? Yes, We are able to put together in perfect order the tips of his fingers.)(75:3,4) Allah also says, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ - عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ (We have decreed death to you all, and We are not outstripped. To transfigure you and create you in (forms) that you know not.)(56:60-61) Ibn Jarir preferred the meaning to be: 'a nation who will obey Us and not disobey Us.' He (Ibn Jarir) interpreted it in the same way as Allah's statements, عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (To replace them by (others) better than them..) and: وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (And if you turn away, He will exchange you for some other people and they will not be like you.)(47:38) However, the first interpretation is more obvious since the other Ayat support that, and Allah the Most High knows best. Then Allah says, فَذَرْهُمْ (So leave them) meaning, 'O Muhammad!' يَخُوضُوا وَيَلْعَبُوا (to plunge in vain talk and play about,) meaning, leave them in their denial, disbelief and obstinance. حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ (until they meet their Day which they are promised.) meaning, they are going to know the outcome of that and taste its evil consequences. يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ (The Day when they will come out of the graves quickly as racing to a Nusub.) meaning, they will stand up out of their graves when the Lord, Blessed be He the Most High, calls them to the place of the reckoning. They will rise up quickly as if they were rushing towards some monumental object. Ibn 'Abbas, Mujahid and Ad-Dahhak, all said, "As if they were rushing towards a flag." Abu 'Aliyah and Yahya bin Abi Kathir both said, "As if they were rushing towards a goal." The majority of reciters recited this word as "Nasb" (instead of Nusub) with a Fathah over the letter Nun and a Sukun over the letter Sad. This (Nasb) is a verbal noun meaning something that is erected. Al-Hasan Al-Basri recited it as "Nusub" with a Dammah over both the letter Nun and Sad. This (Nusub) means an idol. With this recitation the Ayah means, as if their rushing to this place was like when they used to hurry in the worldly life to the idol when they saw it. They would rush hurriedly to see who would be the first of them to touch it. This has been reported from Mujahid, Yahya bin Abi Kathir, Muslim Al-Batin, Qatadah, Ad-Dahhak, Ar-Rabi' bin Anas, Abu Salih, 'Asim bin Bahdalah, Ibn Zayd and others. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ (With their eyes lowered in fear) meaning humbled. تَرْهَقُهُمْ ذِلَّةٌ (covering them with humility.) meaning, in return for how they behaved arrogantly in the worldly life by refusing to be obedient (to Allah). ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ (That is the Day which they were promised!) This is the end of the Tafsir of Surah Sa'ala Sa'il. And all praise and thanks are due to Allah.

So, what is the matter with those disbelievers, before you Muhti'i (36)On the right and on the left, 'Izin (37)Does every man of them hope to enter the Paradise of Delight (38)But no! Verily, We have created them out of that which they know (39)But no! I swear by the Lord of the easts and the wests that surely We are Abl (40)To replace them by (others) better than them; and We are not to be outrun (41)So, leave them to plunge in vain talk and play about, until they meet their Day which they are promised (42)The Day when they will come out of the graves quickly as racing to a Nusub (43)With their eyes lowered in fear and humility, ignominy covering them (all over)! That is the Day which they were promised (44) The Rebuke of the Disbelievers and the Threat against Them Allah rebukes the disbelievers who, in the time of the Prophet ﷺ, saw him and the guidance Allah sent him with. They witnessed the magnificent miracles Allah aided him with. Then, after all of this they fled from him and separated themselves from him. They fled right and left, group by group and party by party. This is as Allah says, فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ - كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ - فَرَّتْ مِنْ قَسْوَرَةٍ (Then what is wrong with them that they run away from admonition? As if they were (frightened) wild donkeys. Fleeing from a beast of prey.)(74:49-51) This is the example of disbeliever. And this Ayah is similar. As Allah says, فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in) meaning, 'what is wrong with these disbelievers who are with you, O Muhammad? Why are they Muhti'in, meaning hastily running away from you?' This is as Al-Hasan Al-Basri said, "Muhti'in means departing." عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) The singular of 'Izin is 'Izah, which means separating. meaning in their separating and their differing. Al-'Awfi reported from Ibn 'Abbas about the Ayah; فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in.) "They are looking in your direction." Then the Ayah; عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) He (Ibn 'Abbas) said, "Al-'Izin is a group among the people. On the right and on the left means they are turning away (right and left) from him (the Prophet ﷺ) and mocking him." Jabir bin Samurah narrated that the Messenger of Allah ﷺ came out to them while they were sitting in circles. So the Messenger of Allah ﷺ said, مَا لِي أَرَاكُمْ عِزِينَ؟ (Why do I see you all 'Izin (in groups).) Ahmad, Muslim, Abu Dawud, An-Nasa'i and Ibn Jarir all recorded this Hadith. Then, concerning Allah's statement, أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ - كَلَّا ۖ (Does every man of them hope to enter the Paradise of Delight But no!) meaning, is this their wish, yet they flee from the Messenger ﷺ in aversion to the truth? Are they hoping that they will be admitted into the Gardens of Delight? Nay, rather their abode is Hell. Then Allah affirms the occurrence of the Final Abode and the torment that will befall them that they are denying its existence and claiming it to be something farfetched. As a proof against them, Allah mentions the initiation of creation, and that repeating the process is something easier than performing it the first time. This is something that they themselves confess to. Allah says, إِنَّا خَلَقْنَاهُمْ مِمَّا يَعْلَمُونَ (Verily, We have created them out of that which they know!) meaning, from despised semen. This is as Allah says, أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water (semen)?)(77:20) Allah also says, فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ - خُلِقَ مِنْ مَاءٍ دَافِقٍ - يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِنْ قُوَّةٍ وَلَا نَاصِرٍ (So let man see from what he is created! He is created from a water gushing forth. Proceeding from between the backbone and the ribs. Verily He is able to bring him back! The Day when all the secrets will be examined. Then he will have no power, nor any helper.)(86:5-10) Then Allah says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (But no! I swear by the Lord of the easts and the wests) meaning, the One Who created the heavens and the earth and made the east and the west. He is the One Who subjected the stars causing them to appear in the eastern parts of the sky and vanish in the western parts of it. The point of this statement is that the matter is not as the disbelievers claim: that there is no final return, no reckoning, no resurrection and no gathering. Rather all of this will occur and come to pass. There is no way of avoiding it. This is the reason that Allah has stated a negation at the beginning of this oath. This shows that He is swearing by a denial of their claim. This is a refutation of their false claim of rejecting the Day of Judgement. They already witnessed the greatness of Allah's power in what is more convincing than the Day of Judgement, that is the creation of the heavens and the earth, and the subjection of the creatures in them, the animals, the inanimate objects and the other types of creatures that exist. This is why Allah says, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.)(40:57) Allah also says, أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) Allah says in another Ayah, أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ - إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ (Is not He Who created the heavens and the earth, able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!"– and it is!)(36:81-82) So here He says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ - عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (But no! I swear by the Lord of the easts and the wests that surely We are Able –to replace them by (others) better than them..) meaning, 'on the Day of Judgement We will bring them back (to life) in bodies that are better than these bodies that they have now.' For verily, Allah's power is suitable (able) to do that. وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not to be outrun.) meaning, 'We are not unable.' This is as Allah says, أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ - بَلَىٰ قَادِرِينَ عَلَىٰ أَنْ نُسَوِّيَ بَنَانَهُ (Does man think that We shall not assemble his bones? Yes, We are able to put together in perfect order the tips of his fingers.)(75:3,4) Allah also says, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ - عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ (We have decreed death to you all, and We are not outstripped. To transfigure you and create you in (forms) that you know not.)(56:60-61) Ibn Jarir preferred the meaning to be: 'a nation who will obey Us and not disobey Us.' He (Ibn Jarir) interpreted it in the same way as Allah's statements, عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (To replace them by (others) better than them..) and: وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (And if you turn away, He will exchange you for some other people and they will not be like you.)(47:38) However, the first interpretation is more obvious since the other Ayat support that, and Allah the Most High knows best. Then Allah says, فَذَرْهُمْ (So leave them) meaning, 'O Muhammad!' يَخُوضُوا وَيَلْعَبُوا (to plunge in vain talk and play about,) meaning, leave them in their denial, disbelief and obstinance. حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ (until they meet their Day which they are promised.) meaning, they are going to know the outcome of that and taste its evil consequences. يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ (The Day when they will come out of the graves quickly as racing to a Nusub.) meaning, they will stand up out of their graves when the Lord, Blessed be He the Most High, calls them to the place of the reckoning. They will rise up quickly as if they were rushing towards some monumental object. Ibn 'Abbas, Mujahid and Ad-Dahhak, all said, "As if they were rushing towards a flag." Abu 'Aliyah and Yahya bin Abi Kathir both said, "As if they were rushing towards a goal." The majority of reciters recited this word as "Nasb" (instead of Nusub) with a Fathah over the letter Nun and a Sukun over the letter Sad. This (Nasb) is a verbal noun meaning something that is erected. Al-Hasan Al-Basri recited it as "Nusub" with a Dammah over both the letter Nun and Sad. This (Nusub) means an idol. With this recitation the Ayah means, as if their rushing to this place was like when they used to hurry in the worldly life to the idol when they saw it. They would rush hurriedly to see who would be the first of them to touch it. This has been reported from Mujahid, Yahya bin Abi Kathir, Muslim Al-Batin, Qatadah, Ad-Dahhak, Ar-Rabi' bin Anas, Abu Salih, 'Asim bin Bahdalah, Ibn Zayd and others. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ (With their eyes lowered in fear) meaning humbled. تَرْهَقُهُمْ ذِلَّةٌ (covering them with humility.) meaning, in return for how they behaved arrogantly in the worldly life by refusing to be obedient (to Allah). ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ (That is the Day which they were promised!) This is the end of the Tafsir of Surah Sa'ala Sa'il. And all praise and thanks are due to Allah.

So, what is the matter with those disbelievers, before you Muhti'i (36)On the right and on the left, 'Izin (37)Does every man of them hope to enter the Paradise of Delight (38)But no! Verily, We have created them out of that which they know (39)But no! I swear by the Lord of the easts and the wests that surely We are Abl (40)To replace them by (others) better than them; and We are not to be outrun (41)So, leave them to plunge in vain talk and play about, until they meet their Day which they are promised (42)The Day when they will come out of the graves quickly as racing to a Nusub (43)With their eyes lowered in fear and humility, ignominy covering them (all over)! That is the Day which they were promised (44) The Rebuke of the Disbelievers and the Threat against Them Allah rebukes the disbelievers who, in the time of the Prophet ﷺ, saw him and the guidance Allah sent him with. They witnessed the magnificent miracles Allah aided him with. Then, after all of this they fled from him and separated themselves from him. They fled right and left, group by group and party by party. This is as Allah says, فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ - كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ - فَرَّتْ مِنْ قَسْوَرَةٍ (Then what is wrong with them that they run away from admonition? As if they were (frightened) wild donkeys. Fleeing from a beast of prey.)(74:49-51) This is the example of disbeliever. And this Ayah is similar. As Allah says, فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in) meaning, 'what is wrong with these disbelievers who are with you, O Muhammad? Why are they Muhti'in, meaning hastily running away from you?' This is as Al-Hasan Al-Basri said, "Muhti'in means departing." عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) The singular of 'Izin is 'Izah, which means separating. meaning in their separating and their differing. Al-'Awfi reported from Ibn 'Abbas about the Ayah; فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in.) "They are looking in your direction." Then the Ayah; عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) He (Ibn 'Abbas) said, "Al-'Izin is a group among the people. On the right and on the left means they are turning away (right and left) from him (the Prophet ﷺ) and mocking him." Jabir bin Samurah narrated that the Messenger of Allah ﷺ came out to them while they were sitting in circles. So the Messenger of Allah ﷺ said, مَا لِي أَرَاكُمْ عِزِينَ؟ (Why do I see you all 'Izin (in groups).) Ahmad, Muslim, Abu Dawud, An-Nasa'i and Ibn Jarir all recorded this Hadith. Then, concerning Allah's statement, أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ - كَلَّا ۖ (Does every man of them hope to enter the Paradise of Delight But no!) meaning, is this their wish, yet they flee from the Messenger ﷺ in aversion to the truth? Are they hoping that they will be admitted into the Gardens of Delight? Nay, rather their abode is Hell. Then Allah affirms the occurrence of the Final Abode and the torment that will befall them that they are denying its existence and claiming it to be something farfetched. As a proof against them, Allah mentions the initiation of creation, and that repeating the process is something easier than performing it the first time. This is something that they themselves confess to. Allah says, إِنَّا خَلَقْنَاهُمْ مِمَّا يَعْلَمُونَ (Verily, We have created them out of that which they know!) meaning, from despised semen. This is as Allah says, أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water (semen)?)(77:20) Allah also says, فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ - خُلِقَ مِنْ مَاءٍ دَافِقٍ - يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِنْ قُوَّةٍ وَلَا نَاصِرٍ (So let man see from what he is created! He is created from a water gushing forth. Proceeding from between the backbone and the ribs. Verily He is able to bring him back! The Day when all the secrets will be examined. Then he will have no power, nor any helper.)(86:5-10) Then Allah says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (But no! I swear by the Lord of the easts and the wests) meaning, the One Who created the heavens and the earth and made the east and the west. He is the One Who subjected the stars causing them to appear in the eastern parts of the sky and vanish in the western parts of it. The point of this statement is that the matter is not as the disbelievers claim: that there is no final return, no reckoning, no resurrection and no gathering. Rather all of this will occur and come to pass. There is no way of avoiding it. This is the reason that Allah has stated a negation at the beginning of this oath. This shows that He is swearing by a denial of their claim. This is a refutation of their false claim of rejecting the Day of Judgement. They already witnessed the greatness of Allah's power in what is more convincing than the Day of Judgement, that is the creation of the heavens and the earth, and the subjection of the creatures in them, the animals, the inanimate objects and the other types of creatures that exist. This is why Allah says, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.)(40:57) Allah also says, أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) Allah says in another Ayah, أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ - إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ (Is not He Who created the heavens and the earth, able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!"– and it is!)(36:81-82) So here He says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ - عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (But no! I swear by the Lord of the easts and the wests that surely We are Able –to replace them by (others) better than them..) meaning, 'on the Day of Judgement We will bring them back (to life) in bodies that are better than these bodies that they have now.' For verily, Allah's power is suitable (able) to do that. وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not to be outrun.) meaning, 'We are not unable.' This is as Allah says, أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ - بَلَىٰ قَادِرِينَ عَلَىٰ أَنْ نُسَوِّيَ بَنَانَهُ (Does man think that We shall not assemble his bones? Yes, We are able to put together in perfect order the tips of his fingers.)(75:3,4) Allah also says, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ - عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ (We have decreed death to you all, and We are not outstripped. To transfigure you and create you in (forms) that you know not.)(56:60-61) Ibn Jarir preferred the meaning to be: 'a nation who will obey Us and not disobey Us.' He (Ibn Jarir) interpreted it in the same way as Allah's statements, عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (To replace them by (others) better than them..) and: وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (And if you turn away, He will exchange you for some other people and they will not be like you.)(47:38) However, the first interpretation is more obvious since the other Ayat support that, and Allah the Most High knows best. Then Allah says, فَذَرْهُمْ (So leave them) meaning, 'O Muhammad!' يَخُوضُوا وَيَلْعَبُوا (to plunge in vain talk and play about,) meaning, leave them in their denial, disbelief and obstinance. حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ (until they meet their Day which they are promised.) meaning, they are going to know the outcome of that and taste its evil consequences. يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ (The Day when they will come out of the graves quickly as racing to a Nusub.) meaning, they will stand up out of their graves when the Lord, Blessed be He the Most High, calls them to the place of the reckoning. They will rise up quickly as if they were rushing towards some monumental object. Ibn 'Abbas, Mujahid and Ad-Dahhak, all said, "As if they were rushing towards a flag." Abu 'Aliyah and Yahya bin Abi Kathir both said, "As if they were rushing towards a goal." The majority of reciters recited this word as "Nasb" (instead of Nusub) with a Fathah over the letter Nun and a Sukun over the letter Sad. This (Nasb) is a verbal noun meaning something that is erected. Al-Hasan Al-Basri recited it as "Nusub" with a Dammah over both the letter Nun and Sad. This (Nusub) means an idol. With this recitation the Ayah means, as if their rushing to this place was like when they used to hurry in the worldly life to the idol when they saw it. They would rush hurriedly to see who would be the first of them to touch it. This has been reported from Mujahid, Yahya bin Abi Kathir, Muslim Al-Batin, Qatadah, Ad-Dahhak, Ar-Rabi' bin Anas, Abu Salih, 'Asim bin Bahdalah, Ibn Zayd and others. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ (With their eyes lowered in fear) meaning humbled. تَرْهَقُهُمْ ذِلَّةٌ (covering them with humility.) meaning, in return for how they behaved arrogantly in the worldly life by refusing to be obedient (to Allah). ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ (That is the Day which they were promised!) This is the end of the Tafsir of Surah Sa'ala Sa'il. And all praise and thanks are due to Allah.

So, what is the matter with those disbelievers, before you Muhti'i (36)On the right and on the left, 'Izin (37)Does every man of them hope to enter the Paradise of Delight (38)But no! Verily, We have created them out of that which they know (39)But no! I swear by the Lord of the easts and the wests that surely We are Abl (40)To replace them by (others) better than them; and We are not to be outrun (41)So, leave them to plunge in vain talk and play about, until they meet their Day which they are promised (42)The Day when they will come out of the graves quickly as racing to a Nusub (43)With their eyes lowered in fear and humility, ignominy covering them (all over)! That is the Day which they were promised (44) The Rebuke of the Disbelievers and the Threat against Them Allah rebukes the disbelievers who, in the time of the Prophet ﷺ, saw him and the guidance Allah sent him with. They witnessed the magnificent miracles Allah aided him with. Then, after all of this they fled from him and separated themselves from him. They fled right and left, group by group and party by party. This is as Allah says, فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ - كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ - فَرَّتْ مِنْ قَسْوَرَةٍ (Then what is wrong with them that they run away from admonition? As if they were (frightened) wild donkeys. Fleeing from a beast of prey.)(74:49-51) This is the example of disbeliever. And this Ayah is similar. As Allah says, فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in) meaning, 'what is wrong with these disbelievers who are with you, O Muhammad? Why are they Muhti'in, meaning hastily running away from you?' This is as Al-Hasan Al-Basri said, "Muhti'in means departing." عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) The singular of 'Izin is 'Izah, which means separating. meaning in their separating and their differing. Al-'Awfi reported from Ibn 'Abbas about the Ayah; فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in.) "They are looking in your direction." Then the Ayah; عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) He (Ibn 'Abbas) said, "Al-'Izin is a group among the people. On the right and on the left means they are turning away (right and left) from him (the Prophet ﷺ) and mocking him." Jabir bin Samurah narrated that the Messenger of Allah ﷺ came out to them while they were sitting in circles. So the Messenger of Allah ﷺ said, مَا لِي أَرَاكُمْ عِزِينَ؟ (Why do I see you all 'Izin (in groups).) Ahmad, Muslim, Abu Dawud, An-Nasa'i and Ibn Jarir all recorded this Hadith. Then, concerning Allah's statement, أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ - كَلَّا ۖ (Does every man of them hope to enter the Paradise of Delight But no!) meaning, is this their wish, yet they flee from the Messenger ﷺ in aversion to the truth? Are they hoping that they will be admitted into the Gardens of Delight? Nay, rather their abode is Hell. Then Allah affirms the occurrence of the Final Abode and the torment that will befall them that they are denying its existence and claiming it to be something farfetched. As a proof against them, Allah mentions the initiation of creation, and that repeating the process is something easier than performing it the first time. This is something that they themselves confess to. Allah says, إِنَّا خَلَقْنَاهُمْ مِمَّا يَعْلَمُونَ (Verily, We have created them out of that which they know!) meaning, from despised semen. This is as Allah says, أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water (semen)?)(77:20) Allah also says, فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ - خُلِقَ مِنْ مَاءٍ دَافِقٍ - يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِنْ قُوَّةٍ وَلَا نَاصِرٍ (So let man see from what he is created! He is created from a water gushing forth. Proceeding from between the backbone and the ribs. Verily He is able to bring him back! The Day when all the secrets will be examined. Then he will have no power, nor any helper.)(86:5-10) Then Allah says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (But no! I swear by the Lord of the easts and the wests) meaning, the One Who created the heavens and the earth and made the east and the west. He is the One Who subjected the stars causing them to appear in the eastern parts of the sky and vanish in the western parts of it. The point of this statement is that the matter is not as the disbelievers claim: that there is no final return, no reckoning, no resurrection and no gathering. Rather all of this will occur and come to pass. There is no way of avoiding it. This is the reason that Allah has stated a negation at the beginning of this oath. This shows that He is swearing by a denial of their claim. This is a refutation of their false claim of rejecting the Day of Judgement. They already witnessed the greatness of Allah's power in what is more convincing than the Day of Judgement, that is the creation of the heavens and the earth, and the subjection of the creatures in them, the animals, the inanimate objects and the other types of creatures that exist. This is why Allah says, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.)(40:57) Allah also says, أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) Allah says in another Ayah, أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ - إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ (Is not He Who created the heavens and the earth, able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!"– and it is!)(36:81-82) So here He says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ - عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (But no! I swear by the Lord of the easts and the wests that surely We are Able –to replace them by (others) better than them..) meaning, 'on the Day of Judgement We will bring them back (to life) in bodies that are better than these bodies that they have now.' For verily, Allah's power is suitable (able) to do that. وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not to be outrun.) meaning, 'We are not unable.' This is as Allah says, أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ - بَلَىٰ قَادِرِينَ عَلَىٰ أَنْ نُسَوِّيَ بَنَانَهُ (Does man think that We shall not assemble his bones? Yes, We are able to put together in perfect order the tips of his fingers.)(75:3,4) Allah also says, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ - عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ (We have decreed death to you all, and We are not outstripped. To transfigure you and create you in (forms) that you know not.)(56:60-61) Ibn Jarir preferred the meaning to be: 'a nation who will obey Us and not disobey Us.' He (Ibn Jarir) interpreted it in the same way as Allah's statements, عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (To replace them by (others) better than them..) and: وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (And if you turn away, He will exchange you for some other people and they will not be like you.)(47:38) However, the first interpretation is more obvious since the other Ayat support that, and Allah the Most High knows best. Then Allah says, فَذَرْهُمْ (So leave them) meaning, 'O Muhammad!' يَخُوضُوا وَيَلْعَبُوا (to plunge in vain talk and play about,) meaning, leave them in their denial, disbelief and obstinance. حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ (until they meet their Day which they are promised.) meaning, they are going to know the outcome of that and taste its evil consequences. يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ (The Day when they will come out of the graves quickly as racing to a Nusub.) meaning, they will stand up out of their graves when the Lord, Blessed be He the Most High, calls them to the place of the reckoning. They will rise up quickly as if they were rushing towards some monumental object. Ibn 'Abbas, Mujahid and Ad-Dahhak, all said, "As if they were rushing towards a flag." Abu 'Aliyah and Yahya bin Abi Kathir both said, "As if they were rushing towards a goal." The majority of reciters recited this word as "Nasb" (instead of Nusub) with a Fathah over the letter Nun and a Sukun over the letter Sad. This (Nasb) is a verbal noun meaning something that is erected. Al-Hasan Al-Basri recited it as "Nusub" with a Dammah over both the letter Nun and Sad. This (Nusub) means an idol. With this recitation the Ayah means, as if their rushing to this place was like when they used to hurry in the worldly life to the idol when they saw it. They would rush hurriedly to see who would be the first of them to touch it. This has been reported from Mujahid, Yahya bin Abi Kathir, Muslim Al-Batin, Qatadah, Ad-Dahhak, Ar-Rabi' bin Anas, Abu Salih, 'Asim bin Bahdalah, Ibn Zayd and others. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ (With their eyes lowered in fear) meaning humbled. تَرْهَقُهُمْ ذِلَّةٌ (covering them with humility.) meaning, in return for how they behaved arrogantly in the worldly life by refusing to be obedient (to Allah). ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ (That is the Day which they were promised!) This is the end of the Tafsir of Surah Sa'ala Sa'il. And all praise and thanks are due to Allah.

So, what is the matter with those disbelievers, before you Muhti'i (36)On the right and on the left, 'Izin (37)Does every man of them hope to enter the Paradise of Delight (38)But no! Verily, We have created them out of that which they know (39)But no! I swear by the Lord of the easts and the wests that surely We are Abl (40)To replace them by (others) better than them; and We are not to be outrun (41)So, leave them to plunge in vain talk and play about, until they meet their Day which they are promised (42)The Day when they will come out of the graves quickly as racing to a Nusub (43)With their eyes lowered in fear and humility, ignominy covering them (all over)! That is the Day which they were promised (44) The Rebuke of the Disbelievers and the Threat against Them Allah rebukes the disbelievers who, in the time of the Prophet ﷺ, saw him and the guidance Allah sent him with. They witnessed the magnificent miracles Allah aided him with. Then, after all of this they fled from him and separated themselves from him. They fled right and left, group by group and party by party. This is as Allah says, فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ - كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ - فَرَّتْ مِنْ قَسْوَرَةٍ (Then what is wrong with them that they run away from admonition? As if they were (frightened) wild donkeys. Fleeing from a beast of prey.)(74:49-51) This is the example of disbeliever. And this Ayah is similar. As Allah says, فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in) meaning, 'what is wrong with these disbelievers who are with you, O Muhammad? Why are they Muhti'in, meaning hastily running away from you?' This is as Al-Hasan Al-Basri said, "Muhti'in means departing." عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) The singular of 'Izin is 'Izah, which means separating. meaning in their separating and their differing. Al-'Awfi reported from Ibn 'Abbas about the Ayah; فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ (So what is the matter with those disbelievers, before you Muhti'in.) "They are looking in your direction." Then the Ayah; عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (On the right and on the left, 'Izin.) He (Ibn 'Abbas) said, "Al-'Izin is a group among the people. On the right and on the left means they are turning away (right and left) from him (the Prophet ﷺ) and mocking him." Jabir bin Samurah narrated that the Messenger of Allah ﷺ came out to them while they were sitting in circles. So the Messenger of Allah ﷺ said, مَا لِي أَرَاكُمْ عِزِينَ؟ (Why do I see you all 'Izin (in groups).) Ahmad, Muslim, Abu Dawud, An-Nasa'i and Ibn Jarir all recorded this Hadith. Then, concerning Allah's statement, أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ - كَلَّا ۖ (Does every man of them hope to enter the Paradise of Delight But no!) meaning, is this their wish, yet they flee from the Messenger ﷺ in aversion to the truth? Are they hoping that they will be admitted into the Gardens of Delight? Nay, rather their abode is Hell. Then Allah affirms the occurrence of the Final Abode and the torment that will befall them that they are denying its existence and claiming it to be something farfetched. As a proof against them, Allah mentions the initiation of creation, and that repeating the process is something easier than performing it the first time. This is something that they themselves confess to. Allah says, إِنَّا خَلَقْنَاهُمْ مِمَّا يَعْلَمُونَ (Verily, We have created them out of that which they know!) meaning, from despised semen. This is as Allah says, أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water (semen)?)(77:20) Allah also says, فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ - خُلِقَ مِنْ مَاءٍ دَافِقٍ - يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِنْ قُوَّةٍ وَلَا نَاصِرٍ (So let man see from what he is created! He is created from a water gushing forth. Proceeding from between the backbone and the ribs. Verily He is able to bring him back! The Day when all the secrets will be examined. Then he will have no power, nor any helper.)(86:5-10) Then Allah says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ (But no! I swear by the Lord of the easts and the wests) meaning, the One Who created the heavens and the earth and made the east and the west. He is the One Who subjected the stars causing them to appear in the eastern parts of the sky and vanish in the western parts of it. The point of this statement is that the matter is not as the disbelievers claim: that there is no final return, no reckoning, no resurrection and no gathering. Rather all of this will occur and come to pass. There is no way of avoiding it. This is the reason that Allah has stated a negation at the beginning of this oath. This shows that He is swearing by a denial of their claim. This is a refutation of their false claim of rejecting the Day of Judgement. They already witnessed the greatness of Allah's power in what is more convincing than the Day of Judgement, that is the creation of the heavens and the earth, and the subjection of the creatures in them, the animals, the inanimate objects and the other types of creatures that exist. This is why Allah says, لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not.)(40:57) Allah also says, أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Yes, He surely is Able to do all things.)(46:33) Allah says in another Ayah, أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ - إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ (Is not He Who created the heavens and the earth, able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!"– and it is!)(36:81-82) So here He says, فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ - عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (But no! I swear by the Lord of the easts and the wests that surely We are Able –to replace them by (others) better than them..) meaning, 'on the Day of Judgement We will bring them back (to life) in bodies that are better than these bodies that they have now.' For verily, Allah's power is suitable (able) to do that. وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not to be outrun.) meaning, 'We are not unable.' This is as Allah says, أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ - بَلَىٰ قَادِرِينَ عَلَىٰ أَنْ نُسَوِّيَ بَنَانَهُ (Does man think that We shall not assemble his bones? Yes, We are able to put together in perfect order the tips of his fingers.)(75:3,4) Allah also says, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ - عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ (We have decreed death to you all, and We are not outstripped. To transfigure you and create you in (forms) that you know not.)(56:60-61) Ibn Jarir preferred the meaning to be: 'a nation who will obey Us and not disobey Us.' He (Ibn Jarir) interpreted it in the same way as Allah's statements, عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ (To replace them by (others) better than them..) and: وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم (And if you turn away, He will exchange you for some other people and they will not be like you.)(47:38) However, the first interpretation is more obvious since the other Ayat support that, and Allah the Most High knows best. Then Allah says, فَذَرْهُمْ (So leave them) meaning, 'O Muhammad!' يَخُوضُوا وَيَلْعَبُوا (to plunge in vain talk and play about,) meaning, leave them in their denial, disbelief and obstinance. حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ (until they meet their Day which they are promised.) meaning, they are going to know the outcome of that and taste its evil consequences. يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ (The Day when they will come out of the graves quickly as racing to a Nusub.) meaning, they will stand up out of their graves when the Lord, Blessed be He the Most High, calls them to the place of the reckoning. They will rise up quickly as if they were rushing towards some monumental object. Ibn 'Abbas, Mujahid and Ad-Dahhak, all said, "As if they were rushing towards a flag." Abu 'Aliyah and Yahya bin Abi Kathir both said, "As if they were rushing towards a goal." The majority of reciters recited this word as "Nasb" (instead of Nusub) with a Fathah over the letter Nun and a Sukun over the letter Sad. This (Nasb) is a verbal noun meaning something that is erected. Al-Hasan Al-Basri recited it as "Nusub" with a Dammah over both the letter Nun and Sad. This (Nusub) means an idol. With this recitation the Ayah means, as if their rushing to this place was like when they used to hurry in the worldly life to the idol when they saw it. They would rush hurriedly to see who would be the first of them to touch it. This has been reported from Mujahid, Yahya bin Abi Kathir, Muslim Al-Batin, Qatadah, Ad-Dahhak, Ar-Rabi' bin Anas, Abu Salih, 'Asim bin Bahdalah, Ibn Zayd and others. Concerning Allah's statement, خَاشِعَةً أَبْصَارُهُمْ (With their eyes lowered in fear) meaning humbled. تَرْهَقُهُمْ ذِلَّةٌ (covering them with humility.) meaning, in return for how they behaved arrogantly in the worldly life by refusing to be obedient (to Allah). ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ (That is the Day which they were promised!) This is the end of the Tafsir of Surah Sa'ala Sa'il. And all praise and thanks are due to Allah.