Tafsir Ibn Kathir — Al-Insan 76:1 – Al-Mursalat 77:50

The Recitation of Surat As-Sajdah and Al-Insan in the Morning Prayer on Friday It has been mentioned previously that it is recorded in Sahih Muslim from Ibn 'Abbas that the Messenger of Allah ﷺ used to recite in the Morning prayer on Friday: الم - تَنْزِيلُ (Alif Lam Mim. The revelation...)(32:1-2) and; هَلْ أَتَىٰ عَلَى الْإِنْسَانِ (Has there not been over man...)(76) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا - إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (1. Has there not been over man a period of time, when he was not a thing worth mentioning?)(2. Verily, We have created man from Nutfah Amshaj, in order to try him, so, We made him hearer and seer.)(3. Verily, We guided him to the way, whether he be grateful or ungrateful.) Allah created Man after He did not exist Allah informs that He brought man into existence after he was not even a thing worth mentioning, due to his lowliness and weakness. Allah says, هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا (Has there not been over man a period of time, when he was not a thing worth mentioning?) Then Allah explains this by saying, إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ (Verily, We have created man from Nutfah Amshaj,) meaning, mixed. The words Mashaj and Mashij mean something that is mixed together. Ibn 'Abbas said concerning Allah's statement, مِنْ نُطْفَةٍ أَمْشَاجٍ (from Nutfah Amshaj,) "This means the fluid of the man and the fluid of the woman when they meet and mix." Then man changes after this from stage to stage, condition to condition and color to color. 'Ikrimah, Mujahid, Al-Hasan and Ar-Rabi' bin Anas all made statements similar to this. They said, "Amshaj is the mixing of the man's fluid with the woman's fluid." Concerning Allah's statement, نَبْتَلِيهِ (in order to try him,) means, 'We test him.' It is similar to Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (That He may test you which of you is best in deed.)(67:2) Then Allah says, فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا (so, We made him hearer and seer.) meaning, 'We gave him the faculties of hearing and sight so that he would be able to use them for obedience and disobedience.' Allah guided Him to the Path, so Man is either Grateful or Ungrateful Allah says, إِنَّا هَدَيْنَاهُ السَّبِيلَ (Verily, We guided to him the way,) meaning, 'We explained it to him, made it clear to him and showed it to him.' This is as Allah says, وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ (And as for Thamud, We guided them but they preferred blindness to guidance.)(41:17) Allah also said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And We guided him to the two ways.)(90:10) meaning, 'We explained to him the path of good and the path of evil.' This is the statement of 'Ikrimah, 'Atiyah, Ibn Zayd and Mujahid from what is well-known from him and the majority. Allah then says, إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Whether he be grateful or ungrateful.) This is his decree. Thus, with this he is either wretched or happy. This is like what has been recorded by Muslim in a Hadith from Abu Malik Al-Ash'ari. He said that the Messenger of Allah ﷺ said, كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ، فَمُوبِقُهَا أَوْ مُعْتِقُهَا (All of mankind wakes up in the morning the merchant of his own soul. So he either imprisons it or sets it free. )

The Recitation of Surat As-Sajdah and Al-Insan in the Morning Prayer on Friday It has been mentioned previously that it is recorded in Sahih Muslim from Ibn 'Abbas that the Messenger of Allah ﷺ used to recite in the Morning prayer on Friday: الم - تَنْزِيلُ (Alif Lam Mim. The revelation...)(32:1-2) and; هَلْ أَتَىٰ عَلَى الْإِنْسَانِ (Has there not been over man...)(76) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا - إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (1. Has there not been over man a period of time, when he was not a thing worth mentioning?)(2. Verily, We have created man from Nutfah Amshaj, in order to try him, so, We made him hearer and seer.)(3. Verily, We guided him to the way, whether he be grateful or ungrateful.) Allah created Man after He did not exist Allah informs that He brought man into existence after he was not even a thing worth mentioning, due to his lowliness and weakness. Allah says, هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا (Has there not been over man a period of time, when he was not a thing worth mentioning?) Then Allah explains this by saying, إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ (Verily, We have created man from Nutfah Amshaj,) meaning, mixed. The words Mashaj and Mashij mean something that is mixed together. Ibn 'Abbas said concerning Allah's statement, مِنْ نُطْفَةٍ أَمْشَاجٍ (from Nutfah Amshaj,) "This means the fluid of the man and the fluid of the woman when they meet and mix." Then man changes after this from stage to stage, condition to condition and color to color. 'Ikrimah, Mujahid, Al-Hasan and Ar-Rabi' bin Anas all made statements similar to this. They said, "Amshaj is the mixing of the man's fluid with the woman's fluid." Concerning Allah's statement, نَبْتَلِيهِ (in order to try him,) means, 'We test him.' It is similar to Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (That He may test you which of you is best in deed.)(67:2) Then Allah says, فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا (so, We made him hearer and seer.) meaning, 'We gave him the faculties of hearing and sight so that he would be able to use them for obedience and disobedience.' Allah guided Him to the Path, so Man is either Grateful or Ungrateful Allah says, إِنَّا هَدَيْنَاهُ السَّبِيلَ (Verily, We guided to him the way,) meaning, 'We explained it to him, made it clear to him and showed it to him.' This is as Allah says, وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ (And as for Thamud, We guided them but they preferred blindness to guidance.)(41:17) Allah also said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And We guided him to the two ways.)(90:10) meaning, 'We explained to him the path of good and the path of evil.' This is the statement of 'Ikrimah, 'Atiyah, Ibn Zayd and Mujahid from what is well-known from him and the majority. Allah then says, إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Whether he be grateful or ungrateful.) This is his decree. Thus, with this he is either wretched or happy. This is like what has been recorded by Muslim in a Hadith from Abu Malik Al-Ash'ari. He said that the Messenger of Allah ﷺ said, كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ، فَمُوبِقُهَا أَوْ مُعْتِقُهَا (All of mankind wakes up in the morning the merchant of his own soul. So he either imprisons it or sets it free. )

The Recitation of Surat As-Sajdah and Al-Insan in the Morning Prayer on Friday It has been mentioned previously that it is recorded in Sahih Muslim from Ibn 'Abbas that the Messenger of Allah ﷺ used to recite in the Morning prayer on Friday: الم - تَنْزِيلُ (Alif Lam Mim. The revelation...)(32:1-2) and; هَلْ أَتَىٰ عَلَى الْإِنْسَانِ (Has there not been over man...)(76) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا - إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (1. Has there not been over man a period of time, when he was not a thing worth mentioning?)(2. Verily, We have created man from Nutfah Amshaj, in order to try him, so, We made him hearer and seer.)(3. Verily, We guided him to the way, whether he be grateful or ungrateful.) Allah created Man after He did not exist Allah informs that He brought man into existence after he was not even a thing worth mentioning, due to his lowliness and weakness. Allah says, هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا (Has there not been over man a period of time, when he was not a thing worth mentioning?) Then Allah explains this by saying, إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ (Verily, We have created man from Nutfah Amshaj,) meaning, mixed. The words Mashaj and Mashij mean something that is mixed together. Ibn 'Abbas said concerning Allah's statement, مِنْ نُطْفَةٍ أَمْشَاجٍ (from Nutfah Amshaj,) "This means the fluid of the man and the fluid of the woman when they meet and mix." Then man changes after this from stage to stage, condition to condition and color to color. 'Ikrimah, Mujahid, Al-Hasan and Ar-Rabi' bin Anas all made statements similar to this. They said, "Amshaj is the mixing of the man's fluid with the woman's fluid." Concerning Allah's statement, نَبْتَلِيهِ (in order to try him,) means, 'We test him.' It is similar to Allah's statement, لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا (That He may test you which of you is best in deed.)(67:2) Then Allah says, فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا (so, We made him hearer and seer.) meaning, 'We gave him the faculties of hearing and sight so that he would be able to use them for obedience and disobedience.' Allah guided Him to the Path, so Man is either Grateful or Ungrateful Allah says, إِنَّا هَدَيْنَاهُ السَّبِيلَ (Verily, We guided to him the way,) meaning, 'We explained it to him, made it clear to him and showed it to him.' This is as Allah says, وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ (And as for Thamud, We guided them but they preferred blindness to guidance.)(41:17) Allah also said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And We guided him to the two ways.)(90:10) meaning, 'We explained to him the path of good and the path of evil.' This is the statement of 'Ikrimah, 'Atiyah, Ibn Zayd and Mujahid from what is well-known from him and the majority. Allah then says, إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Whether he be grateful or ungrateful.) This is his decree. Thus, with this he is either wretched or happy. This is like what has been recorded by Muslim in a Hadith from Abu Malik Al-Ash'ari. He said that the Messenger of Allah ﷺ said, كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ، فَمُوبِقُهَا أَوْ مُعْتِقُهَا (All of mankind wakes up in the morning the merchant of his own soul. So he either imprisons it or sets it free. )

Verily, We have prepared for the disbelievers iron chains, iron collars, and Sa'ir (4)Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur (5)A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly (6)They fulfill (their) vows, and they fear a Day whose evil will be wide-spreading (7)And they give food, inspite of their love for it, to the poor, the orphan and the captive (8)(Saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you. (9)"Verily, We fear from our Lord a Day that is 'Abus and Qamtarir. (10)So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy (11)And their recompense shall be Paradise, and silken garments, because they were patient (12) The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa'ir. Sa'ir is the flame and fire of the Hell. This is as Allah says, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.)(40:71-72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا (Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا (A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا (And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.)(17:90) And Allah says, وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا (We caused a river to gush forth in the midst of them.)(18:33) Mujahid said, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." 'Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin 'Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from 'A'ishah that the Messenger of Allah ﷺ said, مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِهِ (Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn 'Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ (And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement, وَآتَى الْمَالَ عَلَىٰ حُبِّهِ (And gives his wealth, in spite of love for it.)(2:177) Allah also says, لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ (By no means shall you attain Al-Birr unless you spend of that which you love.)(3:92) In the Sahih, there is a Hadith which states, أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَىٰ وَتَخْشَى الْفَقْرَ (The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa'id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn 'Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. 'Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa'id bin Jubayr, 'Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah ﷺ advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure. لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (We wish for no reward, nor thanks from you.) meaning, 'we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa'id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this." إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا (Verily, We fear from our Lord a Day that is 'Abus and Qamtarir.) meaning, 'we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is 'Abus and Qamtarir.' 'Ali bin Abi Talhah reported from Ibn 'Abbas, "'Abus means difficult and Qamtarir means long." 'Ikrimah and others said from Ibn Abbas, يَوْمًا عَبُوسًا قَمْطَرِيرًا (a Day that is 'Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus 'Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa'id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " 'Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا (So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things). فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ (So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it. وَلَقَّاهُمْ نَضْرَةً (and gave them Nadrah (a light of beauty)) meaning, in their faces. وَسُرُورًا (And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu 'Aliyah and Ar-Rabi' bin Anas all stated this. This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ - ضَاحِكَةٌ مُسْتَبْشِرَةٌ (Some faces that Day will be bright, laughing, rejoicing at good news.)(80:38-39) This is because if the heart is happy, then the face will be enlightened. As Ka'b bin Malik said in his lengthy Hadith about Allah's Messenger , whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. 'A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُوا (And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn 'Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا (And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, 'Because they were patient in leaving off their desires in the world.'"

Verily, We have prepared for the disbelievers iron chains, iron collars, and Sa'ir (4)Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur (5)A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly (6)They fulfill (their) vows, and they fear a Day whose evil will be wide-spreading (7)And they give food, inspite of their love for it, to the poor, the orphan and the captive (8)(Saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you. (9)"Verily, We fear from our Lord a Day that is 'Abus and Qamtarir. (10)So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy (11)And their recompense shall be Paradise, and silken garments, because they were patient (12) The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa'ir. Sa'ir is the flame and fire of the Hell. This is as Allah says, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.)(40:71-72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا (Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا (A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا (And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.)(17:90) And Allah says, وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا (We caused a river to gush forth in the midst of them.)(18:33) Mujahid said, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." 'Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin 'Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from 'A'ishah that the Messenger of Allah ﷺ said, مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِهِ (Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn 'Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ (And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement, وَآتَى الْمَالَ عَلَىٰ حُبِّهِ (And gives his wealth, in spite of love for it.)(2:177) Allah also says, لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ (By no means shall you attain Al-Birr unless you spend of that which you love.)(3:92) In the Sahih, there is a Hadith which states, أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَىٰ وَتَخْشَى الْفَقْرَ (The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa'id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn 'Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. 'Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa'id bin Jubayr, 'Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah ﷺ advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure. لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (We wish for no reward, nor thanks from you.) meaning, 'we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa'id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this." إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا (Verily, We fear from our Lord a Day that is 'Abus and Qamtarir.) meaning, 'we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is 'Abus and Qamtarir.' 'Ali bin Abi Talhah reported from Ibn 'Abbas, "'Abus means difficult and Qamtarir means long." 'Ikrimah and others said from Ibn Abbas, يَوْمًا عَبُوسًا قَمْطَرِيرًا (a Day that is 'Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus 'Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa'id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " 'Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا (So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things). فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ (So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it. وَلَقَّاهُمْ نَضْرَةً (and gave them Nadrah (a light of beauty)) meaning, in their faces. وَسُرُورًا (And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu 'Aliyah and Ar-Rabi' bin Anas all stated this. This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ - ضَاحِكَةٌ مُسْتَبْشِرَةٌ (Some faces that Day will be bright, laughing, rejoicing at good news.)(80:38-39) This is because if the heart is happy, then the face will be enlightened. As Ka'b bin Malik said in his lengthy Hadith about Allah's Messenger , whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. 'A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُوا (And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn 'Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا (And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, 'Because they were patient in leaving off their desires in the world.'"

Verily, We have prepared for the disbelievers iron chains, iron collars, and Sa'ir (4)Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur (5)A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly (6)They fulfill (their) vows, and they fear a Day whose evil will be wide-spreading (7)And they give food, inspite of their love for it, to the poor, the orphan and the captive (8)(Saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you. (9)"Verily, We fear from our Lord a Day that is 'Abus and Qamtarir. (10)So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy (11)And their recompense shall be Paradise, and silken garments, because they were patient (12) The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa'ir. Sa'ir is the flame and fire of the Hell. This is as Allah says, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.)(40:71-72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا (Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا (A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا (And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.)(17:90) And Allah says, وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا (We caused a river to gush forth in the midst of them.)(18:33) Mujahid said, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." 'Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin 'Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from 'A'ishah that the Messenger of Allah ﷺ said, مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِهِ (Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn 'Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ (And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement, وَآتَى الْمَالَ عَلَىٰ حُبِّهِ (And gives his wealth, in spite of love for it.)(2:177) Allah also says, لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ (By no means shall you attain Al-Birr unless you spend of that which you love.)(3:92) In the Sahih, there is a Hadith which states, أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَىٰ وَتَخْشَى الْفَقْرَ (The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa'id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn 'Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. 'Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa'id bin Jubayr, 'Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah ﷺ advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure. لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (We wish for no reward, nor thanks from you.) meaning, 'we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa'id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this." إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا (Verily, We fear from our Lord a Day that is 'Abus and Qamtarir.) meaning, 'we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is 'Abus and Qamtarir.' 'Ali bin Abi Talhah reported from Ibn 'Abbas, "'Abus means difficult and Qamtarir means long." 'Ikrimah and others said from Ibn Abbas, يَوْمًا عَبُوسًا قَمْطَرِيرًا (a Day that is 'Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus 'Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa'id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " 'Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا (So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things). فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ (So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it. وَلَقَّاهُمْ نَضْرَةً (and gave them Nadrah (a light of beauty)) meaning, in their faces. وَسُرُورًا (And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu 'Aliyah and Ar-Rabi' bin Anas all stated this. This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ - ضَاحِكَةٌ مُسْتَبْشِرَةٌ (Some faces that Day will be bright, laughing, rejoicing at good news.)(80:38-39) This is because if the heart is happy, then the face will be enlightened. As Ka'b bin Malik said in his lengthy Hadith about Allah's Messenger , whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. 'A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُوا (And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn 'Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا (And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, 'Because they were patient in leaving off their desires in the world.'"

Verily, We have prepared for the disbelievers iron chains, iron collars, and Sa'ir (4)Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur (5)A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly (6)They fulfill (their) vows, and they fear a Day whose evil will be wide-spreading (7)And they give food, inspite of their love for it, to the poor, the orphan and the captive (8)(Saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you. (9)"Verily, We fear from our Lord a Day that is 'Abus and Qamtarir. (10)So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy (11)And their recompense shall be Paradise, and silken garments, because they were patient (12) The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa'ir. Sa'ir is the flame and fire of the Hell. This is as Allah says, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.)(40:71-72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا (Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا (A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا (And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.)(17:90) And Allah says, وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا (We caused a river to gush forth in the midst of them.)(18:33) Mujahid said, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." 'Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin 'Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from 'A'ishah that the Messenger of Allah ﷺ said, مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِهِ (Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn 'Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ (And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement, وَآتَى الْمَالَ عَلَىٰ حُبِّهِ (And gives his wealth, in spite of love for it.)(2:177) Allah also says, لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ (By no means shall you attain Al-Birr unless you spend of that which you love.)(3:92) In the Sahih, there is a Hadith which states, أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَىٰ وَتَخْشَى الْفَقْرَ (The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa'id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn 'Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. 'Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa'id bin Jubayr, 'Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah ﷺ advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure. لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (We wish for no reward, nor thanks from you.) meaning, 'we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa'id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this." إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا (Verily, We fear from our Lord a Day that is 'Abus and Qamtarir.) meaning, 'we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is 'Abus and Qamtarir.' 'Ali bin Abi Talhah reported from Ibn 'Abbas, "'Abus means difficult and Qamtarir means long." 'Ikrimah and others said from Ibn Abbas, يَوْمًا عَبُوسًا قَمْطَرِيرًا (a Day that is 'Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus 'Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa'id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " 'Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا (So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things). فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ (So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it. وَلَقَّاهُمْ نَضْرَةً (and gave them Nadrah (a light of beauty)) meaning, in their faces. وَسُرُورًا (And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu 'Aliyah and Ar-Rabi' bin Anas all stated this. This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ - ضَاحِكَةٌ مُسْتَبْشِرَةٌ (Some faces that Day will be bright, laughing, rejoicing at good news.)(80:38-39) This is because if the heart is happy, then the face will be enlightened. As Ka'b bin Malik said in his lengthy Hadith about Allah's Messenger , whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. 'A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُوا (And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn 'Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا (And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, 'Because they were patient in leaving off their desires in the world.'"

Verily, We have prepared for the disbelievers iron chains, iron collars, and Sa'ir (4)Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur (5)A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly (6)They fulfill (their) vows, and they fear a Day whose evil will be wide-spreading (7)And they give food, inspite of their love for it, to the poor, the orphan and the captive (8)(Saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you. (9)"Verily, We fear from our Lord a Day that is 'Abus and Qamtarir. (10)So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy (11)And their recompense shall be Paradise, and silken garments, because they were patient (12) The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa'ir. Sa'ir is the flame and fire of the Hell. This is as Allah says, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.)(40:71-72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا (Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا (A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا (And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.)(17:90) And Allah says, وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا (We caused a river to gush forth in the midst of them.)(18:33) Mujahid said, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." 'Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin 'Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from 'A'ishah that the Messenger of Allah ﷺ said, مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِهِ (Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn 'Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ (And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement, وَآتَى الْمَالَ عَلَىٰ حُبِّهِ (And gives his wealth, in spite of love for it.)(2:177) Allah also says, لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ (By no means shall you attain Al-Birr unless you spend of that which you love.)(3:92) In the Sahih, there is a Hadith which states, أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَىٰ وَتَخْشَى الْفَقْرَ (The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa'id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn 'Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. 'Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa'id bin Jubayr, 'Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah ﷺ advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure. لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (We wish for no reward, nor thanks from you.) meaning, 'we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa'id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this." إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا (Verily, We fear from our Lord a Day that is 'Abus and Qamtarir.) meaning, 'we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is 'Abus and Qamtarir.' 'Ali bin Abi Talhah reported from Ibn 'Abbas, "'Abus means difficult and Qamtarir means long." 'Ikrimah and others said from Ibn Abbas, يَوْمًا عَبُوسًا قَمْطَرِيرًا (a Day that is 'Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus 'Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa'id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " 'Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا (So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things). فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ (So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it. وَلَقَّاهُمْ نَضْرَةً (and gave them Nadrah (a light of beauty)) meaning, in their faces. وَسُرُورًا (And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu 'Aliyah and Ar-Rabi' bin Anas all stated this. This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ - ضَاحِكَةٌ مُسْتَبْشِرَةٌ (Some faces that Day will be bright, laughing, rejoicing at good news.)(80:38-39) This is because if the heart is happy, then the face will be enlightened. As Ka'b bin Malik said in his lengthy Hadith about Allah's Messenger , whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. 'A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُوا (And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn 'Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا (And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, 'Because they were patient in leaving off their desires in the world.'"

Verily, We have prepared for the disbelievers iron chains, iron collars, and Sa'ir (4)Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur (5)A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly (6)They fulfill (their) vows, and they fear a Day whose evil will be wide-spreading (7)And they give food, inspite of their love for it, to the poor, the orphan and the captive (8)(Saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you. (9)"Verily, We fear from our Lord a Day that is 'Abus and Qamtarir. (10)So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy (11)And their recompense shall be Paradise, and silken garments, because they were patient (12) The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa'ir. Sa'ir is the flame and fire of the Hell. This is as Allah says, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.)(40:71-72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا (Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا (A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا (And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.)(17:90) And Allah says, وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا (We caused a river to gush forth in the midst of them.)(18:33) Mujahid said, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." 'Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin 'Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from 'A'ishah that the Messenger of Allah ﷺ said, مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِهِ (Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn 'Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ (And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement, وَآتَى الْمَالَ عَلَىٰ حُبِّهِ (And gives his wealth, in spite of love for it.)(2:177) Allah also says, لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ (By no means shall you attain Al-Birr unless you spend of that which you love.)(3:92) In the Sahih, there is a Hadith which states, أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَىٰ وَتَخْشَى الْفَقْرَ (The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa'id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn 'Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. 'Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa'id bin Jubayr, 'Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah ﷺ advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure. لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (We wish for no reward, nor thanks from you.) meaning, 'we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa'id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this." إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا (Verily, We fear from our Lord a Day that is 'Abus and Qamtarir.) meaning, 'we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is 'Abus and Qamtarir.' 'Ali bin Abi Talhah reported from Ibn 'Abbas, "'Abus means difficult and Qamtarir means long." 'Ikrimah and others said from Ibn Abbas, يَوْمًا عَبُوسًا قَمْطَرِيرًا (a Day that is 'Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus 'Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa'id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " 'Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا (So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things). فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ (So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it. وَلَقَّاهُمْ نَضْرَةً (and gave them Nadrah (a light of beauty)) meaning, in their faces. وَسُرُورًا (And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu 'Aliyah and Ar-Rabi' bin Anas all stated this. This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ - ضَاحِكَةٌ مُسْتَبْشِرَةٌ (Some faces that Day will be bright, laughing, rejoicing at good news.)(80:38-39) This is because if the heart is happy, then the face will be enlightened. As Ka'b bin Malik said in his lengthy Hadith about Allah's Messenger , whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. 'A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُوا (And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn 'Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا (And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, 'Because they were patient in leaving off their desires in the world.'"

Verily, We have prepared for the disbelievers iron chains, iron collars, and Sa'ir (4)Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur (5)A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly (6)They fulfill (their) vows, and they fear a Day whose evil will be wide-spreading (7)And they give food, inspite of their love for it, to the poor, the orphan and the captive (8)(Saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you. (9)"Verily, We fear from our Lord a Day that is 'Abus and Qamtarir. (10)So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy (11)And their recompense shall be Paradise, and silken garments, because they were patient (12) The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa'ir. Sa'ir is the flame and fire of the Hell. This is as Allah says, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.)(40:71-72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا (Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا (A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا (And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.)(17:90) And Allah says, وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا (We caused a river to gush forth in the midst of them.)(18:33) Mujahid said, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." 'Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin 'Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from 'A'ishah that the Messenger of Allah ﷺ said, مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِهِ (Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn 'Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ (And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement, وَآتَى الْمَالَ عَلَىٰ حُبِّهِ (And gives his wealth, in spite of love for it.)(2:177) Allah also says, لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ (By no means shall you attain Al-Birr unless you spend of that which you love.)(3:92) In the Sahih, there is a Hadith which states, أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَىٰ وَتَخْشَى الْفَقْرَ (The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa'id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn 'Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. 'Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa'id bin Jubayr, 'Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah ﷺ advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure. لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (We wish for no reward, nor thanks from you.) meaning, 'we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa'id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this." إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا (Verily, We fear from our Lord a Day that is 'Abus and Qamtarir.) meaning, 'we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is 'Abus and Qamtarir.' 'Ali bin Abi Talhah reported from Ibn 'Abbas, "'Abus means difficult and Qamtarir means long." 'Ikrimah and others said from Ibn Abbas, يَوْمًا عَبُوسًا قَمْطَرِيرًا (a Day that is 'Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus 'Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa'id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " 'Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا (So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things). فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ (So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it. وَلَقَّاهُمْ نَضْرَةً (and gave them Nadrah (a light of beauty)) meaning, in their faces. وَسُرُورًا (And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu 'Aliyah and Ar-Rabi' bin Anas all stated this. This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ - ضَاحِكَةٌ مُسْتَبْشِرَةٌ (Some faces that Day will be bright, laughing, rejoicing at good news.)(80:38-39) This is because if the heart is happy, then the face will be enlightened. As Ka'b bin Malik said in his lengthy Hadith about Allah's Messenger , whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. 'A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُوا (And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn 'Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا (And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, 'Because they were patient in leaving off their desires in the world.'"

Verily, We have prepared for the disbelievers iron chains, iron collars, and Sa'ir (4)Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur (5)A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly (6)They fulfill (their) vows, and they fear a Day whose evil will be wide-spreading (7)And they give food, inspite of their love for it, to the poor, the orphan and the captive (8)(Saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you. (9)"Verily, We fear from our Lord a Day that is 'Abus and Qamtarir. (10)So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy (11)And their recompense shall be Paradise, and silken garments, because they were patient (12) The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa'ir. Sa'ir is the flame and fire of the Hell. This is as Allah says, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.)(40:71-72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا (Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا (A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا (And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.)(17:90) And Allah says, وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا (We caused a river to gush forth in the midst of them.)(18:33) Mujahid said, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." 'Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin 'Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from 'A'ishah that the Messenger of Allah ﷺ said, مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِهِ (Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn 'Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ (And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement, وَآتَى الْمَالَ عَلَىٰ حُبِّهِ (And gives his wealth, in spite of love for it.)(2:177) Allah also says, لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ (By no means shall you attain Al-Birr unless you spend of that which you love.)(3:92) In the Sahih, there is a Hadith which states, أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَىٰ وَتَخْشَى الْفَقْرَ (The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa'id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn 'Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. 'Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa'id bin Jubayr, 'Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah ﷺ advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure. لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (We wish for no reward, nor thanks from you.) meaning, 'we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa'id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this." إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا (Verily, We fear from our Lord a Day that is 'Abus and Qamtarir.) meaning, 'we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is 'Abus and Qamtarir.' 'Ali bin Abi Talhah reported from Ibn 'Abbas, "'Abus means difficult and Qamtarir means long." 'Ikrimah and others said from Ibn Abbas, يَوْمًا عَبُوسًا قَمْطَرِيرًا (a Day that is 'Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus 'Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa'id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " 'Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا (So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things). فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ (So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it. وَلَقَّاهُمْ نَضْرَةً (and gave them Nadrah (a light of beauty)) meaning, in their faces. وَسُرُورًا (And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu 'Aliyah and Ar-Rabi' bin Anas all stated this. This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ - ضَاحِكَةٌ مُسْتَبْشِرَةٌ (Some faces that Day will be bright, laughing, rejoicing at good news.)(80:38-39) This is because if the heart is happy, then the face will be enlightened. As Ka'b bin Malik said in his lengthy Hadith about Allah's Messenger , whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. 'A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُوا (And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn 'Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا (And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, 'Because they were patient in leaving off their desires in the world.'"

Verily, We have prepared for the disbelievers iron chains, iron collars, and Sa'ir (4)Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur (5)A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly (6)They fulfill (their) vows, and they fear a Day whose evil will be wide-spreading (7)And they give food, inspite of their love for it, to the poor, the orphan and the captive (8)(Saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you. (9)"Verily, We fear from our Lord a Day that is 'Abus and Qamtarir. (10)So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy (11)And their recompense shall be Paradise, and silken garments, because they were patient (12) The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa'ir. Sa'ir is the flame and fire of the Hell. This is as Allah says, إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ - فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.)(40:71-72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا (Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا (A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا (And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.)(17:90) And Allah says, وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا (We caused a river to gush forth in the midst of them.)(18:33) Mujahid said, يُفَجِّرُونَهَا تَفْجِيرًا (causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." 'Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin 'Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from 'A'ishah that the Messenger of Allah ﷺ said, مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِهِ (Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn 'Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ (And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement, وَآتَى الْمَالَ عَلَىٰ حُبِّهِ (And gives his wealth, in spite of love for it.)(2:177) Allah also says, لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ (By no means shall you attain Al-Birr unless you spend of that which you love.)(3:92) In the Sahih, there is a Hadith which states, أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَىٰ وَتَخْشَى الْفَقْرَ (The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa'id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn 'Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. 'Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa'id bin Jubayr, 'Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah ﷺ advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ (The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure. لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (We wish for no reward, nor thanks from you.) meaning, 'we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa'id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this." إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا (Verily, We fear from our Lord a Day that is 'Abus and Qamtarir.) meaning, 'we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is 'Abus and Qamtarir.' 'Ali bin Abi Talhah reported from Ibn 'Abbas, "'Abus means difficult and Qamtarir means long." 'Ikrimah and others said from Ibn Abbas, يَوْمًا عَبُوسًا قَمْطَرِيرًا (a Day that is 'Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus 'Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa'id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " 'Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا (So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things). فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ (So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it. وَلَقَّاهُمْ نَضْرَةً (and gave them Nadrah (a light of beauty)) meaning, in their faces. وَسُرُورًا (And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu 'Aliyah and Ar-Rabi' bin Anas all stated this. This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ - ضَاحِكَةٌ مُسْتَبْشِرَةٌ (Some faces that Day will be bright, laughing, rejoicing at good news.)(80:38-39) This is because if the heart is happy, then the face will be enlightened. As Ka'b bin Malik said in his lengthy Hadith about Allah's Messenger , whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. 'A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُوا (And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn 'Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا (And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, 'Because they were patient in leaving off their desires in the world.'"

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

The raised Couches and the lack of Heat and Cold Allah tells us about the people of Paradise and the eternal delights they will experience, as well as the comprehensive favors that they will be given. Allah says, مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ (Reclining therein on raised couches.) This has already been discussed in Surat As-Saffat and the difference of opinion about the meaning of reclining. Is it lying down, reclining on the elbows, sitting down cross-legged, or being firmly seated We have also mentioned that the Al-Ara'ik are couches beneath curtained canopies. Concerning Allah's statement, لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً (they will see there neither the excessive heat, nor the excessive bitter cold.) meaning, there will be no disturbing heat with them, nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. The Shade and Fruit Clusters will be near وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا (And the shade thereof is close upon them.) meaning, the branches will be close to them. وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) meaning, whenever he attempts to get any fruit, it will come nearer to him and come down from its highest branch as if it hears and obeys. This is as Allah says in another Ayah, وَجَنَى الْجَنَّتَيْنِ دَانٍ (And fruits of the two gardens will be near at hand.) (55:54) Allah also says, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.) (69:23) Mujahid said, وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً (And the bunches of fruit thereof will hang low within their reach.) "If he stands it will rise with him an equal amount, if he sits it will lower itself for him so that he can reach it and if he lies down it will lower itself for him more so that he can reach it. So this is Allah's statement, تَذْلِيلاً (will hang low within their reach). " Qatadah said, "No thorn or distance will repel their hands away from it (the fruit)." Vessels of Silver and Drinking Cups Allah says, وَيُطَافُ عَلَيْهِمْ بِـَانِيَةٍ مِّن فِضَّةٍ وَأَكْوابٍ (And among them will be passed round vessels of silver and cups of crystal) meaning, servants will go around them with containers of food made of silver and cups of drink. These are drinking vessels that do not have handles or spouts. Then Allah says, قَوَارِيرَاْقَوَارِيرَاْ مِن فِضَّةٍ ((Qawarir) Crystal-clear, made of silver.) Ibn `Abbas, Mujahid, Al-Hasan Al-Basri and others have all said, "It (Qawarir) is the whiteness of silver in the transparency of glass." Qawarir is only made of glass. So these cups are made of silver, but due to their fine thinness, what is inside of them will be visible from outside of them (as if they are glass). This is among the things of which there is nothing like in this world. Allah said, قَدَّرُوهَا تَقْدِيراً (They will determine the measure thereof.) meaning, according to the amount that will quench their thirst. It will not be more than that nor less than it, rather it will be prepared in an amount that is suitable for quenching the thirst of their drinkers. This is the meaning of the statement of Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Salih, Qatadah, Ibn Abza, `Abdullah bin `Ubayd bin `Umayr, Ash-Sha`bi and Ibn Zayd. This was stated by Ibn Jarir and others. This is the most excellent provision, distinction and honor. The Ginger Drink and the Drink of Salsabil Allah says, وَيُسْقَوْنَ فِيهَا كَأْساً كَانَ مِزَاجُهَا زَنجَبِيلاً (And they will be given to drink there of a cup mixed with Zanjabil (ginger),) meaning, they -- the righteous -- will also be given a drink from these cups. كَأْساً (a cup) meaning, a drink of wine. كَانَ مِزَاجُهَا زَنجَبِيلاً (mixed with Zanjabil (ginger),) So on one occasion they will be given a drink that is mixed with camphor, and it is cool. Then on another occasion they will be given a drink mixed with ginger, and it is hot. This is so that their affair will be balanced. However, those who are nearest to Allah, they will drink from all of it however they wish, as Qatadah and others have said. The statement of Allah has already preceded which says, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ (A spring wherefrom the servants of Allah will drink.) (76:6) And here Allah says, عَيْناً فِيهَا تُسَمَّى سَلْسَبِيلاً (A spring there, called Salsabil.) `Ikrimah said, "It (Salsabil) is the name of a spring in Paradise." Mujahid said, "It is called this due to its continuous flowing and the severity of its current." The Boys and Servants Allah says, وَيَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls.) meaning, young boys from the boys of Paradise will go around serving the people of Paradise. مُّخَلَّدُونَ (everlasting youth.) meaning, in one state forever which they will be never changing from, they will not increase in age. Those who have described them as wearing earings in their ears have only interpreted the meaning in such a way because a child is befitting of this description and not an adult man. Concerning Allah's statement, إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤاً مَّنثُوراً (If you see them, you would think them scattered pearls.) meaning, when you see them dispersing to fulfill the needs of their masters, their great number, their beautiful faces, handsome colors, fine clothing and ornaments, you would think that they were scattered pearls. There is no better quality than this, nor is there anything nicer to look at than scattered pearls in a beautiful place. Allah says, وَإِذَا رَأَيْتَ (And when you look) meaning, `when you see it, O Muhammad.' ثُمَّ (there) meaning, there. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah , nor any painful cold, rather there will only be one climate that will be always and eternal and they will not want it to be changed. This refers to Paradise and its beauty, its vastness, its loftiness and the joy and happiness it contains. رَأَيْتَ نَعِيماً وَمُلْكاً كَبِيراً (You will see a delight, and a great dominion.) meaning, there will be a great kingdom that belongs to Allah and a dazzling, splendid dominion. It has been confirmed in the Sahih that Allah will say to the last of the people of the Fire to be taken out of it, and the last of the people to enter into Paradise, «إِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشَرَةَ أَمْثَالِهَا» (verily, you will have similar to the world and ten worlds like it (in addition to it).") If this is what He will give to the least of those who will be in Paradise, then what do you think about the one who will have a higher status and will be favored even more by Allah Allah says, عَـلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ (Their garments will be of fine green silk, and Istabraq.) meaning, among the garments of the people of Paradise is silk and Sundus, which is a high quality silk. These garments will be shirts and similar clothing from the undergarments. Concerning Istabraq (velvet), from it there is that which has a glitter and shimmer to it, and it is that which is worn as outer clothes, just as is well-known in clothing. وَحُلُّواْ أَسَاوِرَ مِن فِضَّةٍ (They will be adorned with bracelets of silver,) This is a description of the righteous. In reference to those who will be near to Allah, then their description is as Allah says, يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (Wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (22:23) After Allah mentions the outward beautification with silk and ornaments, He then says, وَسَقَـهُمْ رَبُّهُمْ شَرَاباً طَهُوراً (and their Lord will give them a purifying drink.) meaning, it will purify their insides of envy, despise, hatred, harm and the other reprehensible character traits. This is just as we have recorded from the Commander of the believers, `Ali bin Abi Talib, that he said, "When the people of Paradise come to the Gate of Paradise, they will find two springs there. Then it will be as if they were inspired with what to do, so they will drink from one of them and Allah will remove whatever harmfulness there may be within them. Then they will bathe in the other spring and a glow of delight will run all over them. Thus, Allah informs of their outward condition and their inner beauty." Allah then says, إِنَّ هَـذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُوراً (Verily, this is a reward for you, and your endeavor has been accepted.) meaning, this will be said to them in honor of them and as a goodness towards them. This is as Allah says, كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent forth before you in days past!) (69:24) Allah also says, وَنُودُواْ أَن تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ (And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do.") (7:43) Then Allah says, وَكَانَ سَعْيُكُم مَّشْكُوراً (and your endeavor has been accepted) mean- ing, `Allah the Exalted will reward you for a small amount (of deeds) with a large amount (of reward).'

Verily, it is We Who have sent down the Qur'an to you by stages (23)Therefore be patient with constancy to the command of your Lord, and obey neither a sinner nor a disbeliever among them (24)And remember the Name of your Lord every morning and afternoon (25)And during the night, prostrate yourself to Him, and glorify Him a long night through (26)Verily, these love the present life of this world, and put behind them a heavy Day (27)It is We Who created them, and We have made them of strong build. And when We will, We can replace them with others like them with a complete replacement (28)Verily, this is an admonition, so whosoever wills, let him take a path to his Lord (29)But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise (30)He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment (31) Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah Allah reminds His Messenger ﷺ of how He blessed him by revealing the Magnificent Qur'an to him. فَاصْبِرْ لِحُكْمِ رَبِّكَ (Therefore be patient with constancy to the command of your Lord.,) meaning, 'just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.' وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا (And obey neither a sinner (Athim) nor a disbeliever (Kafur) among them.) meaning, 'do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart. وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا (And remember the Name of your Lord every morning and afternoon.) meaning, at the beginning of the day and at its end. وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا (And during the night, prostrate yourself to Him, and glorify Him a long night through.) This is similar to Allah's statement, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer (Tajhajjud) for you. It may be that you Lord will raise you to Maqam Mahmud.)(17:79) Similarly, Allah also says, يَا أَيُّهَا الْمُزَّمِّلُ - قُمِ اللَّيْلَ إِلَّا قَلِيلًا - نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil.)(73:1-4) The Censure of Love for the World and informing about the Day of the Final Return Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says; إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا (Verily, these love the present life of this world, and put behind them a heavy Day.) meaning, the Day of Judgement. Then Allah says, نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ (It is We Who created them, and We have made them of strong build.) Ibn 'Abbas, Mujahid and others have said, "This means their creation." وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) meaning, 'when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said, وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) "This means, if We wish We can bring another group of people besides them (in their place)." This is like Allah's statement, إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is capable over that.)(4:133) This is also like His statement, إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult.)(14:19-20) The Qur'an is a Reminder, and Guidance comes from the Help of Allah Allah then says, إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ (Verily, this is an admonition,) meaning, this Surah is a reminder. فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا (so whosoever wills, let him take a path to his Lord.) meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement, وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ (And what loss have they if they had believed in Allah and in the Last Day.)(4:39) Then Allah says, وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ (But you cannot will, unless Allah wills.) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself, إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says, إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Verily, Allah is Ever All-Knowing, All-Wise.) Then He says, يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا (He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment.) meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah.

Verily, it is We Who have sent down the Qur'an to you by stages (23)Therefore be patient with constancy to the command of your Lord, and obey neither a sinner nor a disbeliever among them (24)And remember the Name of your Lord every morning and afternoon (25)And during the night, prostrate yourself to Him, and glorify Him a long night through (26)Verily, these love the present life of this world, and put behind them a heavy Day (27)It is We Who created them, and We have made them of strong build. And when We will, We can replace them with others like them with a complete replacement (28)Verily, this is an admonition, so whosoever wills, let him take a path to his Lord (29)But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise (30)He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment (31) Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah Allah reminds His Messenger ﷺ of how He blessed him by revealing the Magnificent Qur'an to him. فَاصْبِرْ لِحُكْمِ رَبِّكَ (Therefore be patient with constancy to the command of your Lord.,) meaning, 'just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.' وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا (And obey neither a sinner (Athim) nor a disbeliever (Kafur) among them.) meaning, 'do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart. وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا (And remember the Name of your Lord every morning and afternoon.) meaning, at the beginning of the day and at its end. وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا (And during the night, prostrate yourself to Him, and glorify Him a long night through.) This is similar to Allah's statement, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer (Tajhajjud) for you. It may be that you Lord will raise you to Maqam Mahmud.)(17:79) Similarly, Allah also says, يَا أَيُّهَا الْمُزَّمِّلُ - قُمِ اللَّيْلَ إِلَّا قَلِيلًا - نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil.)(73:1-4) The Censure of Love for the World and informing about the Day of the Final Return Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says; إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا (Verily, these love the present life of this world, and put behind them a heavy Day.) meaning, the Day of Judgement. Then Allah says, نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ (It is We Who created them, and We have made them of strong build.) Ibn 'Abbas, Mujahid and others have said, "This means their creation." وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) meaning, 'when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said, وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) "This means, if We wish We can bring another group of people besides them (in their place)." This is like Allah's statement, إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is capable over that.)(4:133) This is also like His statement, إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult.)(14:19-20) The Qur'an is a Reminder, and Guidance comes from the Help of Allah Allah then says, إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ (Verily, this is an admonition,) meaning, this Surah is a reminder. فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا (so whosoever wills, let him take a path to his Lord.) meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement, وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ (And what loss have they if they had believed in Allah and in the Last Day.)(4:39) Then Allah says, وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ (But you cannot will, unless Allah wills.) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself, إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says, إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Verily, Allah is Ever All-Knowing, All-Wise.) Then He says, يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا (He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment.) meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah.

Verily, it is We Who have sent down the Qur'an to you by stages (23)Therefore be patient with constancy to the command of your Lord, and obey neither a sinner nor a disbeliever among them (24)And remember the Name of your Lord every morning and afternoon (25)And during the night, prostrate yourself to Him, and glorify Him a long night through (26)Verily, these love the present life of this world, and put behind them a heavy Day (27)It is We Who created them, and We have made them of strong build. And when We will, We can replace them with others like them with a complete replacement (28)Verily, this is an admonition, so whosoever wills, let him take a path to his Lord (29)But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise (30)He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment (31) Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah Allah reminds His Messenger ﷺ of how He blessed him by revealing the Magnificent Qur'an to him. فَاصْبِرْ لِحُكْمِ رَبِّكَ (Therefore be patient with constancy to the command of your Lord.,) meaning, 'just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.' وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا (And obey neither a sinner (Athim) nor a disbeliever (Kafur) among them.) meaning, 'do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart. وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا (And remember the Name of your Lord every morning and afternoon.) meaning, at the beginning of the day and at its end. وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا (And during the night, prostrate yourself to Him, and glorify Him a long night through.) This is similar to Allah's statement, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer (Tajhajjud) for you. It may be that you Lord will raise you to Maqam Mahmud.)(17:79) Similarly, Allah also says, يَا أَيُّهَا الْمُزَّمِّلُ - قُمِ اللَّيْلَ إِلَّا قَلِيلًا - نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil.)(73:1-4) The Censure of Love for the World and informing about the Day of the Final Return Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says; إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا (Verily, these love the present life of this world, and put behind them a heavy Day.) meaning, the Day of Judgement. Then Allah says, نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ (It is We Who created them, and We have made them of strong build.) Ibn 'Abbas, Mujahid and others have said, "This means their creation." وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) meaning, 'when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said, وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) "This means, if We wish We can bring another group of people besides them (in their place)." This is like Allah's statement, إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is capable over that.)(4:133) This is also like His statement, إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult.)(14:19-20) The Qur'an is a Reminder, and Guidance comes from the Help of Allah Allah then says, إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ (Verily, this is an admonition,) meaning, this Surah is a reminder. فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا (so whosoever wills, let him take a path to his Lord.) meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement, وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ (And what loss have they if they had believed in Allah and in the Last Day.)(4:39) Then Allah says, وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ (But you cannot will, unless Allah wills.) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself, إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says, إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Verily, Allah is Ever All-Knowing, All-Wise.) Then He says, يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا (He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment.) meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah.

Verily, it is We Who have sent down the Qur'an to you by stages (23)Therefore be patient with constancy to the command of your Lord, and obey neither a sinner nor a disbeliever among them (24)And remember the Name of your Lord every morning and afternoon (25)And during the night, prostrate yourself to Him, and glorify Him a long night through (26)Verily, these love the present life of this world, and put behind them a heavy Day (27)It is We Who created them, and We have made them of strong build. And when We will, We can replace them with others like them with a complete replacement (28)Verily, this is an admonition, so whosoever wills, let him take a path to his Lord (29)But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise (30)He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment (31) Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah Allah reminds His Messenger ﷺ of how He blessed him by revealing the Magnificent Qur'an to him. فَاصْبِرْ لِحُكْمِ رَبِّكَ (Therefore be patient with constancy to the command of your Lord.,) meaning, 'just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.' وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا (And obey neither a sinner (Athim) nor a disbeliever (Kafur) among them.) meaning, 'do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart. وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا (And remember the Name of your Lord every morning and afternoon.) meaning, at the beginning of the day and at its end. وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا (And during the night, prostrate yourself to Him, and glorify Him a long night through.) This is similar to Allah's statement, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer (Tajhajjud) for you. It may be that you Lord will raise you to Maqam Mahmud.)(17:79) Similarly, Allah also says, يَا أَيُّهَا الْمُزَّمِّلُ - قُمِ اللَّيْلَ إِلَّا قَلِيلًا - نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil.)(73:1-4) The Censure of Love for the World and informing about the Day of the Final Return Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says; إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا (Verily, these love the present life of this world, and put behind them a heavy Day.) meaning, the Day of Judgement. Then Allah says, نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ (It is We Who created them, and We have made them of strong build.) Ibn 'Abbas, Mujahid and others have said, "This means their creation." وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) meaning, 'when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said, وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) "This means, if We wish We can bring another group of people besides them (in their place)." This is like Allah's statement, إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is capable over that.)(4:133) This is also like His statement, إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult.)(14:19-20) The Qur'an is a Reminder, and Guidance comes from the Help of Allah Allah then says, إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ (Verily, this is an admonition,) meaning, this Surah is a reminder. فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا (so whosoever wills, let him take a path to his Lord.) meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement, وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ (And what loss have they if they had believed in Allah and in the Last Day.)(4:39) Then Allah says, وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ (But you cannot will, unless Allah wills.) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself, إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says, إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Verily, Allah is Ever All-Knowing, All-Wise.) Then He says, يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا (He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment.) meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah.

Verily, it is We Who have sent down the Qur'an to you by stages (23)Therefore be patient with constancy to the command of your Lord, and obey neither a sinner nor a disbeliever among them (24)And remember the Name of your Lord every morning and afternoon (25)And during the night, prostrate yourself to Him, and glorify Him a long night through (26)Verily, these love the present life of this world, and put behind them a heavy Day (27)It is We Who created them, and We have made them of strong build. And when We will, We can replace them with others like them with a complete replacement (28)Verily, this is an admonition, so whosoever wills, let him take a path to his Lord (29)But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise (30)He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment (31) Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah Allah reminds His Messenger ﷺ of how He blessed him by revealing the Magnificent Qur'an to him. فَاصْبِرْ لِحُكْمِ رَبِّكَ (Therefore be patient with constancy to the command of your Lord.,) meaning, 'just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.' وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا (And obey neither a sinner (Athim) nor a disbeliever (Kafur) among them.) meaning, 'do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart. وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا (And remember the Name of your Lord every morning and afternoon.) meaning, at the beginning of the day and at its end. وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا (And during the night, prostrate yourself to Him, and glorify Him a long night through.) This is similar to Allah's statement, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer (Tajhajjud) for you. It may be that you Lord will raise you to Maqam Mahmud.)(17:79) Similarly, Allah also says, يَا أَيُّهَا الْمُزَّمِّلُ - قُمِ اللَّيْلَ إِلَّا قَلِيلًا - نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil.)(73:1-4) The Censure of Love for the World and informing about the Day of the Final Return Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says; إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا (Verily, these love the present life of this world, and put behind them a heavy Day.) meaning, the Day of Judgement. Then Allah says, نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ (It is We Who created them, and We have made them of strong build.) Ibn 'Abbas, Mujahid and others have said, "This means their creation." وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) meaning, 'when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said, وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) "This means, if We wish We can bring another group of people besides them (in their place)." This is like Allah's statement, إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is capable over that.)(4:133) This is also like His statement, إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult.)(14:19-20) The Qur'an is a Reminder, and Guidance comes from the Help of Allah Allah then says, إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ (Verily, this is an admonition,) meaning, this Surah is a reminder. فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا (so whosoever wills, let him take a path to his Lord.) meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement, وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ (And what loss have they if they had believed in Allah and in the Last Day.)(4:39) Then Allah says, وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ (But you cannot will, unless Allah wills.) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself, إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says, إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Verily, Allah is Ever All-Knowing, All-Wise.) Then He says, يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا (He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment.) meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah.

Verily, it is We Who have sent down the Qur'an to you by stages (23)Therefore be patient with constancy to the command of your Lord, and obey neither a sinner nor a disbeliever among them (24)And remember the Name of your Lord every morning and afternoon (25)And during the night, prostrate yourself to Him, and glorify Him a long night through (26)Verily, these love the present life of this world, and put behind them a heavy Day (27)It is We Who created them, and We have made them of strong build. And when We will, We can replace them with others like them with a complete replacement (28)Verily, this is an admonition, so whosoever wills, let him take a path to his Lord (29)But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise (30)He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment (31) Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah Allah reminds His Messenger ﷺ of how He blessed him by revealing the Magnificent Qur'an to him. فَاصْبِرْ لِحُكْمِ رَبِّكَ (Therefore be patient with constancy to the command of your Lord.,) meaning, 'just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.' وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا (And obey neither a sinner (Athim) nor a disbeliever (Kafur) among them.) meaning, 'do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart. وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا (And remember the Name of your Lord every morning and afternoon.) meaning, at the beginning of the day and at its end. وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا (And during the night, prostrate yourself to Him, and glorify Him a long night through.) This is similar to Allah's statement, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer (Tajhajjud) for you. It may be that you Lord will raise you to Maqam Mahmud.)(17:79) Similarly, Allah also says, يَا أَيُّهَا الْمُزَّمِّلُ - قُمِ اللَّيْلَ إِلَّا قَلِيلًا - نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil.)(73:1-4) The Censure of Love for the World and informing about the Day of the Final Return Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says; إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا (Verily, these love the present life of this world, and put behind them a heavy Day.) meaning, the Day of Judgement. Then Allah says, نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ (It is We Who created them, and We have made them of strong build.) Ibn 'Abbas, Mujahid and others have said, "This means their creation." وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) meaning, 'when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said, وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) "This means, if We wish We can bring another group of people besides them (in their place)." This is like Allah's statement, إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is capable over that.)(4:133) This is also like His statement, إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult.)(14:19-20) The Qur'an is a Reminder, and Guidance comes from the Help of Allah Allah then says, إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ (Verily, this is an admonition,) meaning, this Surah is a reminder. فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا (so whosoever wills, let him take a path to his Lord.) meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement, وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ (And what loss have they if they had believed in Allah and in the Last Day.)(4:39) Then Allah says, وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ (But you cannot will, unless Allah wills.) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself, إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says, إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Verily, Allah is Ever All-Knowing, All-Wise.) Then He says, يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا (He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment.) meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah.

Verily, it is We Who have sent down the Qur'an to you by stages (23)Therefore be patient with constancy to the command of your Lord, and obey neither a sinner nor a disbeliever among them (24)And remember the Name of your Lord every morning and afternoon (25)And during the night, prostrate yourself to Him, and glorify Him a long night through (26)Verily, these love the present life of this world, and put behind them a heavy Day (27)It is We Who created them, and We have made them of strong build. And when We will, We can replace them with others like them with a complete replacement (28)Verily, this is an admonition, so whosoever wills, let him take a path to his Lord (29)But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise (30)He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment (31) Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah Allah reminds His Messenger ﷺ of how He blessed him by revealing the Magnificent Qur'an to him. فَاصْبِرْ لِحُكْمِ رَبِّكَ (Therefore be patient with constancy to the command of your Lord.,) meaning, 'just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.' وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا (And obey neither a sinner (Athim) nor a disbeliever (Kafur) among them.) meaning, 'do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart. وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا (And remember the Name of your Lord every morning and afternoon.) meaning, at the beginning of the day and at its end. وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا (And during the night, prostrate yourself to Him, and glorify Him a long night through.) This is similar to Allah's statement, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer (Tajhajjud) for you. It may be that you Lord will raise you to Maqam Mahmud.)(17:79) Similarly, Allah also says, يَا أَيُّهَا الْمُزَّمِّلُ - قُمِ اللَّيْلَ إِلَّا قَلِيلًا - نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil.)(73:1-4) The Censure of Love for the World and informing about the Day of the Final Return Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says; إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا (Verily, these love the present life of this world, and put behind them a heavy Day.) meaning, the Day of Judgement. Then Allah says, نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ (It is We Who created them, and We have made them of strong build.) Ibn 'Abbas, Mujahid and others have said, "This means their creation." وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) meaning, 'when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said, وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) "This means, if We wish We can bring another group of people besides them (in their place)." This is like Allah's statement, إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is capable over that.)(4:133) This is also like His statement, إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult.)(14:19-20) The Qur'an is a Reminder, and Guidance comes from the Help of Allah Allah then says, إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ (Verily, this is an admonition,) meaning, this Surah is a reminder. فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا (so whosoever wills, let him take a path to his Lord.) meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement, وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ (And what loss have they if they had believed in Allah and in the Last Day.)(4:39) Then Allah says, وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ (But you cannot will, unless Allah wills.) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself, إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says, إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Verily, Allah is Ever All-Knowing, All-Wise.) Then He says, يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا (He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment.) meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah.

Verily, it is We Who have sent down the Qur'an to you by stages (23)Therefore be patient with constancy to the command of your Lord, and obey neither a sinner nor a disbeliever among them (24)And remember the Name of your Lord every morning and afternoon (25)And during the night, prostrate yourself to Him, and glorify Him a long night through (26)Verily, these love the present life of this world, and put behind them a heavy Day (27)It is We Who created them, and We have made them of strong build. And when We will, We can replace them with others like them with a complete replacement (28)Verily, this is an admonition, so whosoever wills, let him take a path to his Lord (29)But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise (30)He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment (31) Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah Allah reminds His Messenger ﷺ of how He blessed him by revealing the Magnificent Qur'an to him. فَاصْبِرْ لِحُكْمِ رَبِّكَ (Therefore be patient with constancy to the command of your Lord.,) meaning, 'just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.' وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا (And obey neither a sinner (Athim) nor a disbeliever (Kafur) among them.) meaning, 'do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart. وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا (And remember the Name of your Lord every morning and afternoon.) meaning, at the beginning of the day and at its end. وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا (And during the night, prostrate yourself to Him, and glorify Him a long night through.) This is similar to Allah's statement, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer (Tajhajjud) for you. It may be that you Lord will raise you to Maqam Mahmud.)(17:79) Similarly, Allah also says, يَا أَيُّهَا الْمُزَّمِّلُ - قُمِ اللَّيْلَ إِلَّا قَلِيلًا - نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil.)(73:1-4) The Censure of Love for the World and informing about the Day of the Final Return Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says; إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا (Verily, these love the present life of this world, and put behind them a heavy Day.) meaning, the Day of Judgement. Then Allah says, نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ (It is We Who created them, and We have made them of strong build.) Ibn 'Abbas, Mujahid and others have said, "This means their creation." وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) meaning, 'when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said, وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) "This means, if We wish We can bring another group of people besides them (in their place)." This is like Allah's statement, إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is capable over that.)(4:133) This is also like His statement, إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult.)(14:19-20) The Qur'an is a Reminder, and Guidance comes from the Help of Allah Allah then says, إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ (Verily, this is an admonition,) meaning, this Surah is a reminder. فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا (so whosoever wills, let him take a path to his Lord.) meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement, وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ (And what loss have they if they had believed in Allah and in the Last Day.)(4:39) Then Allah says, وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ (But you cannot will, unless Allah wills.) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself, إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says, إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Verily, Allah is Ever All-Knowing, All-Wise.) Then He says, يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا (He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment.) meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah.

Verily, it is We Who have sent down the Qur'an to you by stages (23)Therefore be patient with constancy to the command of your Lord, and obey neither a sinner nor a disbeliever among them (24)And remember the Name of your Lord every morning and afternoon (25)And during the night, prostrate yourself to Him, and glorify Him a long night through (26)Verily, these love the present life of this world, and put behind them a heavy Day (27)It is We Who created them, and We have made them of strong build. And when We will, We can replace them with others like them with a complete replacement (28)Verily, this is an admonition, so whosoever wills, let him take a path to his Lord (29)But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise (30)He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment (31) Mention of the Qur'an's Revelation and the Command to be Patient and remember Allah Allah reminds His Messenger ﷺ of how He blessed him by revealing the Magnificent Qur'an to him. فَاصْبِرْ لِحُكْمِ رَبِّكَ (Therefore be patient with constancy to the command of your Lord.,) meaning, 'just as you have been honored by what has been revealed to you, then be patient with His decree and decision and know that He will handle your affairs in a good manner.' وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا (And obey neither a sinner (Athim) nor a disbeliever (Kafur) among them.) meaning, 'do not obey the disbelievers and the hypocrites if they wish to deter you from what has been revealed to you. Rather convey that which has been revealed to you from your Lord and put your trust in Allah, for verily, Allah will protect you from the people.' The Athim is the sinner in his deeds and the Kafur is the disbeliever in his heart. وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا (And remember the Name of your Lord every morning and afternoon.) meaning, at the beginning of the day and at its end. وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا (And during the night, prostrate yourself to Him, and glorify Him a long night through.) This is similar to Allah's statement, وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer (Tajhajjud) for you. It may be that you Lord will raise you to Maqam Mahmud.)(17:79) Similarly, Allah also says, يَا أَيُّهَا الْمُزَّمِّلُ - قُمِ اللَّيْلَ إِلَّا قَلِيلًا - نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا - أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (O you wrapped! Stand all night, except a little. Half of it or a little less than that, or a little more. And recite the Qur'an Tartil.)(73:1-4) The Censure of Love for the World and informing about the Day of the Final Return Allah reprimands the disbelievers and those similar to them who love the world and are devoted and dedicated to it, who put the abode of the Hereafter behind them in disregard. He says; إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا (Verily, these love the present life of this world, and put behind them a heavy Day.) meaning, the Day of Judgement. Then Allah says, نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ (It is We Who created them, and We have made them of strong build.) Ibn 'Abbas, Mujahid and others have said, "This means their creation." وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) meaning, 'when We wish, We will resurrect them on the Day of Judgement and change them, repeating their creation in a new form.' Here the beginning of their creation is a proof for the repetition of their creation. Ibn Zayd and Ibn Jarir both said, وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا (And when We will, We can replace them with others like them with a complete replacement.) "This means, if We wish We can bring another group of people besides them (in their place)." This is like Allah's statement, إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا (If He wills, He can take you away, O people, and bring others. And Allah is capable over that.)(4:133) This is also like His statement, إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ - وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (If He wills, He can remove you and bring a new creation! And for Allah that is not hard or difficult.)(14:19-20) The Qur'an is a Reminder, and Guidance comes from the Help of Allah Allah then says, إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ (Verily, this is an admonition,) meaning, this Surah is a reminder. فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا (so whosoever wills, let him take a path to his Lord.) meaning, a path and a way. This means, whoever wishes to be guided by the Qur'an. This is similar to Allah's statement, وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ (And what loss have they if they had believed in Allah and in the Last Day.)(4:39) Then Allah says, وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ (But you cannot will, unless Allah wills.) meaning, no one is able to guide himself, enter into faith or bring about any benefit for himself, إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.) meaning, He is Most Knowledgeable of who deserves to be guided. So, He makes guidance easy for him and He predestines for him that which will be a cause for it. However, whoever deserves misguidance, He averts guidance from him. Unto Him belongs the most excellent wisdom and the most irrefutable argument. Thus, He says, إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا (Verily, Allah is Ever All-Knowing, All-Wise.) Then He says, يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا (He will admit to His mercy whom He wills and as for the wrongdoers – He has prepared a painful torment.) meaning, He guides whomever He wishes and He leads astray whomever He wishes. Whoever He guides, there is no one who can lead him astray; and whoever He leads astray, there is no one who can guide him. This is the end of the Tafsir of Surat Al-Insan. And all praise and thanks are due to Allah.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

The Revelation of this Surat and its Recitation in the Maghrib Prayer Al-Bukhari recorded from 'Abdullah – that is Ibn Mas'ud – that he said, "While we were with the Messenger of Allah ﷺ in a cave at Mina, وَالْمُرْسَلَاتِ (By the Mursalat.) was revealed to him. He was reciting it and I was learning it from his mouth. Verily, his mouth was moist with it when a snake leaped out at us. The Prophet ﷺ said, اقْتُلُوهَا (Kill it!) So we quickly went after it, but it got away. Then the Prophet ﷺ said, وُقِيَتْ شَرَّكُمْ، كَمَا وُقِيتُمْ شَرَّهَا (It was saved from your harm just as you all were saved from its harm.)" Muslim also recorded this Hadith by way of Al-A'mash. Imam Ahmad recorded from Ibn 'Abbas, who reported from his mother that she heard the Prophet ﷺ reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat.) in the Maghrib prayer. In a report from Malik on the authority of Ibn 'Abbas, he narrated that Umm Al-Fadl (his mother) heard him (Ibn 'Abbas) reciting وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.)(77:1) so she said, "O my son! You reminded me with your recitation of this Surat. Verily, it is the last thing I heard from the Messenger of Allah ﷺ. He recited it in the Maghrib prayer (i.e., before he died)." Both Al-Bukhari and Muslim recorded this report in the Two Sahihs by way of Malik. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالْمُرْسَلَاتِ عُرْفًا - فَالْعَاصِفَاتِ عَصْفًا - وَالنَّاشِرَاتِ نَشْرًا - فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا - إِنَّمَا تُوعَدُونَ لَوَاقِعٌ - فَإِذَا النُّجُومُ طُمِسَتْ - وَإِذَا السَّمَاءُ فُرِجَتْ - وَإِذَا الْجِبَالُ نُسِفَتْ - وَإِذَا الرُّسُلُ أُقِّتَتْ - لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (1. By the Mursalat 'Urfa.)(2. The 'Asifat 'Asfa.)(3. And the Nashirat Nashra.)(4. The Fariqat that separate.)(5. The Mulqiyat that remind,)(6. Excusing or warning.)(7. Surely, what you are promised will occur.)(8. Then when the stars lose their lights.)(9. And when Furijat the heaven.)(10. And when the mountains are blown away.)(11. And when the Messengers are Uqqitat.)(12. For what Day are these signs postponed?)(13. For the Day of Sorting Out (the men of Paradise from the men destined for Hell).)(14. And what will explain to you what is the Day of Sorting Out?)(15. Woe that Day to the deniers (of the Day of Resurrection)!) Allah's swearing by Different Creatures about the Occurrence of the Hereafter Ibn Abi Hatim recorded that Abu Hurayrah said, وَالْمُرْسَلَاتِ عُرْفًا (By the Mursalat 'Urfa.) "The angels." From Masruq, Abu Ad-Duha, Mujahid in one narrations from him, As-Suddi and Ar-Rabi' bin Anas, statements similar to this have been reported. It has been reported from Abu Salih that he said, "These are the Messenger." In another narration from him (Abu Salih) he said that it means the angels. Abu Salih has also said the meaning of Al-'Asifat, An-Nashirat, Al-Fariqat and Al-Mulqiyat, that they all refer to the angels. Ath-Thawri narrated from Salamah bin Kuhayl, who reported from Muslim Al-Batin, who reported from Abu Al-'Ubaydayn that he asked Ibn Mas'ud about the meaning of Al-Mursalat 'Urfa, and he (Ibn Mas'ud) said, "The wind." He said the same about Al-'Asifat 'Asfa and An-Nashirat Nashra, that they all refer to the wind. Ibn 'Abbas, Mujahid and Qatadah all said the same. Ibn Jarir confidently affirmed that Al-'Asifat 'Asfa means the wind just as Ibn Mas'ud and those who followed him said.However, he (Ibn Jarir) did not affirm whether An-Nashirat Nashra are the angels or the wind as has preceded. It has been reported from Abu Salih that An-Nashirat Nashra is the rain. The most obvious meaning is as Allah says, وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ (And we send the winds fertilizing.)(15:22) He also says, وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ (And it is He Who sends the winds as heralds of glad tidings, going before His mercy (rain).)(7:57) Similarly, Al-'Asifat are winds. It is said (in Arabic) that the winds 'Asifat when they make noise with their blowing. Likewise, An-Nashirat are the winds that scatter into clouds in the horizons of the sky according to the will of the Lord. Allah then says, فَالْفَارِقَاتِ فَرْقًا - فَالْمُلْقِيَاتِ ذِكْرًا - عُذْرًا أَوْ نُذْرًا (The Fariqat that separate, the Mulqiyat that remind, excusing or warning.) meaning, the angels. This was said by Ibn Mas'ud, Ibn 'Abbas, Masruq, Mujahid, Qatadah, Ar-Rabi' bin Anas, As-Suddi and Ath-Thawri. There is no difference of opinion here, because they (the angels) are the ones who descend with Allah's command to the Messengers, separating between the truth and falsehood, guidance and misguidance, and the lawful and the forbidden. They bring the revelation to the Messengers, which contains exemption or absolvement for the creatures and a warning for them of Allah's torment if they oppose His command. Allah said, إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (Surely, what you are promised will occur.) This is the subject of these oaths. This means, what you all have been promised concerning the establishment of the Hour (Judgement Day), the blowing of the horn, the resurrection of the bodies, the gathering of those of old and those of latter times on one common ground and the rewarding of every doer of a deed based upon his deed. If he did good, then his reward will be good, and if he did evil, then his reward will be evil. All of this will occur, meaning it will come to pass and there is no avoiding it. A Mention of some of what will occur on the Day of Judgement Then Allah says, فَإِذَا النُّجُومُ طُمِسَتْ (Then when the stars lose their lights.) meaning, their light will leave. This is similar to Allah's statement, وَإِذَا النُّجُومُ انْكَدَرَتْ (And when the star fall.)(81:2) It is also similar to His statement, وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) Then Allah says, وَإِذَا السَّمَاءُ فُرِجَتْ (And when Furijat the heaven.) meaning, it is cleft asunder, becomes split, its sides fall and its edges become weak. وَإِذَا الْجِبَالُ نُسِفَتْ (And when the mountains are blown away.) meaning, they will be removed and no sight or trace of them will remain. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا (And they ask you concerning the mountains: Say, "My Lord will blast them and scatter them as particles of dust.")(20:105) Allah also says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a leveled plain, and we shall gather them all together so as to leave not one of them behind.)(18:47) Then He says, وَإِذَا الرُّسُلُ أُقِّتَتْ (And when the Messengers are Uqqitat.) Al-'Awfi narrated from Ibn 'Abbas that he said that Uqqitat means "Gathered." Ibn Zayd said, "This is similar to Allah's statement, يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ (On the Day when Allah will gather the Messengers together.)(5:109) Mujahid said, أُقِّتَتْ (Uqqitat.) "This means postponed." Ath-Thawri narrated from Mansur, who narrated from Ibrahim that he said concerning the word, أُقِّتَتْ (Uqqitat.) "This means promised." It seems as though he holds this to be similar to Allah's statement, وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (And the earth will shine with the light of its Lord: and the Book will be produced; and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.)(39:69) Then Allah says, لِأَيِّ يَوْمٍ أُجِّلَتْ - لِيَوْمِ الْفَصْلِ - وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (For what Day are these signs postponed? For the Day of Sorting Out. And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers!) Allah is saying, 'for which day are the Messengers postponed and their matter expected, so that the Hour will be established' This is as Allah says, فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ - يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (So think not that Allah will fail to keep His promise to His Messengers. Certainly, Allah is Almighty, All-Able of Retribution. On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.)(14:47, 48) This is the Day of Sorting Out, as Allah says, لِيَوْمِ الْفَصْلِ (the Day of Sorting Out.) Then Allah says, in magnifying its matter, وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (And what will explain to you what is the Day of Sorting Out? Woe that Day to the deniers.) meaning, woe unto them from Allah's torment that is coming in the future.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

Did We not destroy the ancients (16)So shall We make later generations to follow them (17)Thus do We deal with the criminals (18)Woe that Day to the deniers (19)Did We not create you from a despised water (20)Then We placed it in a place of safety (21)For a known period (22)So We did measure; and We are the best to measure (23)Woe that Day to the deniers (24)Have We not made the earth Kifat (a receptacle (25)For the living and the dead (26)And have placed therein fixed towers, and have given you Furat water (27)Woe that Day to the deniers (28) The Call to contemplate the various Manifestations of Allah's Power Allah says, أَلَمْ نُهْلِكِ الْأَوَّلِينَ (Did We not destroy the ancients?) meaning, those who rejected the Messengers and opposed what they came to them with. ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (So shall We make later generations to follow them.) meaning, from those who are similar to them. Thus, Allah says, كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Thus do We deal with the criminals. Woe that Day to the deniers!) Ibn Jarir said this. Then Allah reminding His creatures of His favor, and using the beginning of creation to support the idea of repeating it, He says: أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ (Did We not create you from a despised water?) meaning, weak and despised in comparison to the power of the Creator. This is similar to what has been reported in the Hadith of Busr bin Jahhash (that Allah says), ابْنَ آدَمَ أَنّٰى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ؟ ("(O) Son of Adam ! How can you think that I am unable, and yet I created you from something like this (i.e., semen)?") فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ (Then We placed it in a place of safety,) meaning, 'We gathered him in the womb, where the fluid of the man and the woman settles. The womb has been prepared for this, as a protector of the fluid deposited in it. Allah said: إِلَىٰ قَدَرٍ مَعْلُومٍ (For a known period?) meaning, for a fixed period of time, which is from six months to nine months. Thus, Allah says, فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ - وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (So We did measure; and We are the best to measure. Woe that Day to the deniers!) Then Allah says, أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا - أَحْيَاءً وَأَمْوَاتًا (Have We not made the earth Kifat for the living and the dead?) Ibn 'Abbas said, "Kifat means a place of shelter." Mujahid said, "It holds the dead so that nothing is seen of it." Ash-Sha'bi said, "Its interior is for your dead and its surface is for your living." Mujahid and Qatadah also said this. وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ (And have placed therein fixed towers,) meaning, the mountains. The earth is held in place with them so that it does not shake and sway. وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (and have given you Furat water?) meaning, cold and delicious water from the clouds or from what He causes to gush forth from the springs of the earth. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) meaning, woe to whoever reflects upon these created things which demonstrate the greatness of their Creator, then after that continues to reject Him and disbelieve in Him.

(It will be said to the disbelievers): "Depart you to that which you used to deny! (29)"Depart you to a shadow in three columns, (30)"Neither shady nor of any use against the fierce flame of the Fire. (31)Verily, it (Hell) throws sparks (huge) as Al-Qasr (32)As if they were Sufr camels (33)Woe that Day to the deniers (of the Day of Resurrection)(34)That will be a Day when they shall not speak (during some part of it)(35)And they will not be permitted to put forth any excuse (36)Woe that Day to the deniers (of the Day of Resurrection)(37)That will be a Day of Decision! We have brought you and the men of old together (38)So, if you have a plot, use it against Me (Allah)(39)Woe that Day to the deniers (of the Day of Resurrection)(40) The driving of the Criminals to their Final Abode in Hell and how it will be done Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them: انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ - انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns. لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame – which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said, إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas'ud said, "Like forts." Ibn 'Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees." كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn 'Abbas Mujahid, and Sa'id bin Jubayr said about, جِمَالَتٌ صُفْرٌ (Sufr camels.) "Meaning ropes of ships." إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn 'Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr. كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men." وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement Then Allah says, هَٰذَا يَوْمُ لَا يَنْطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak. وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ - فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says, فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, 'if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!)(55:33) Allah also says, وَلَا تَضُرُّونَهُ شَيْئًا (And you will not harm Him in the least.)(11:57) It is narrated in a Hadith (that Allah said), يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي ("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

(It will be said to the disbelievers): "Depart you to that which you used to deny! (29)"Depart you to a shadow in three columns, (30)"Neither shady nor of any use against the fierce flame of the Fire. (31)Verily, it (Hell) throws sparks (huge) as Al-Qasr (32)As if they were Sufr camels (33)Woe that Day to the deniers (of the Day of Resurrection)(34)That will be a Day when they shall not speak (during some part of it)(35)And they will not be permitted to put forth any excuse (36)Woe that Day to the deniers (of the Day of Resurrection)(37)That will be a Day of Decision! We have brought you and the men of old together (38)So, if you have a plot, use it against Me (Allah)(39)Woe that Day to the deniers (of the Day of Resurrection)(40) The driving of the Criminals to their Final Abode in Hell and how it will be done Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them: انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ - انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns. لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame – which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said, إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas'ud said, "Like forts." Ibn 'Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees." كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn 'Abbas Mujahid, and Sa'id bin Jubayr said about, جِمَالَتٌ صُفْرٌ (Sufr camels.) "Meaning ropes of ships." إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn 'Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr. كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men." وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement Then Allah says, هَٰذَا يَوْمُ لَا يَنْطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak. وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ - فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says, فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, 'if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!)(55:33) Allah also says, وَلَا تَضُرُّونَهُ شَيْئًا (And you will not harm Him in the least.)(11:57) It is narrated in a Hadith (that Allah said), يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي ("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

(It will be said to the disbelievers): "Depart you to that which you used to deny! (29)"Depart you to a shadow in three columns, (30)"Neither shady nor of any use against the fierce flame of the Fire. (31)Verily, it (Hell) throws sparks (huge) as Al-Qasr (32)As if they were Sufr camels (33)Woe that Day to the deniers (of the Day of Resurrection)(34)That will be a Day when they shall not speak (during some part of it)(35)And they will not be permitted to put forth any excuse (36)Woe that Day to the deniers (of the Day of Resurrection)(37)That will be a Day of Decision! We have brought you and the men of old together (38)So, if you have a plot, use it against Me (Allah)(39)Woe that Day to the deniers (of the Day of Resurrection)(40) The driving of the Criminals to their Final Abode in Hell and how it will be done Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them: انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ - انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns. لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame – which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said, إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas'ud said, "Like forts." Ibn 'Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees." كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn 'Abbas Mujahid, and Sa'id bin Jubayr said about, جِمَالَتٌ صُفْرٌ (Sufr camels.) "Meaning ropes of ships." إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn 'Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr. كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men." وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement Then Allah says, هَٰذَا يَوْمُ لَا يَنْطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak. وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ - فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says, فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, 'if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!)(55:33) Allah also says, وَلَا تَضُرُّونَهُ شَيْئًا (And you will not harm Him in the least.)(11:57) It is narrated in a Hadith (that Allah said), يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي ("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

(It will be said to the disbelievers): "Depart you to that which you used to deny! (29)"Depart you to a shadow in three columns, (30)"Neither shady nor of any use against the fierce flame of the Fire. (31)Verily, it (Hell) throws sparks (huge) as Al-Qasr (32)As if they were Sufr camels (33)Woe that Day to the deniers (of the Day of Resurrection)(34)That will be a Day when they shall not speak (during some part of it)(35)And they will not be permitted to put forth any excuse (36)Woe that Day to the deniers (of the Day of Resurrection)(37)That will be a Day of Decision! We have brought you and the men of old together (38)So, if you have a plot, use it against Me (Allah)(39)Woe that Day to the deniers (of the Day of Resurrection)(40) The driving of the Criminals to their Final Abode in Hell and how it will be done Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them: انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ - انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns. لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame – which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said, إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas'ud said, "Like forts." Ibn 'Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees." كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn 'Abbas Mujahid, and Sa'id bin Jubayr said about, جِمَالَتٌ صُفْرٌ (Sufr camels.) "Meaning ropes of ships." إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn 'Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr. كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men." وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement Then Allah says, هَٰذَا يَوْمُ لَا يَنْطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak. وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ - فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says, فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, 'if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!)(55:33) Allah also says, وَلَا تَضُرُّونَهُ شَيْئًا (And you will not harm Him in the least.)(11:57) It is narrated in a Hadith (that Allah said), يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي ("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

(It will be said to the disbelievers): "Depart you to that which you used to deny! (29)"Depart you to a shadow in three columns, (30)"Neither shady nor of any use against the fierce flame of the Fire. (31)Verily, it (Hell) throws sparks (huge) as Al-Qasr (32)As if they were Sufr camels (33)Woe that Day to the deniers (of the Day of Resurrection)(34)That will be a Day when they shall not speak (during some part of it)(35)And they will not be permitted to put forth any excuse (36)Woe that Day to the deniers (of the Day of Resurrection)(37)That will be a Day of Decision! We have brought you and the men of old together (38)So, if you have a plot, use it against Me (Allah)(39)Woe that Day to the deniers (of the Day of Resurrection)(40) The driving of the Criminals to their Final Abode in Hell and how it will be done Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them: انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ - انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns. لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame – which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said, إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas'ud said, "Like forts." Ibn 'Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees." كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn 'Abbas Mujahid, and Sa'id bin Jubayr said about, جِمَالَتٌ صُفْرٌ (Sufr camels.) "Meaning ropes of ships." إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn 'Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr. كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men." وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement Then Allah says, هَٰذَا يَوْمُ لَا يَنْطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak. وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ - فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says, فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, 'if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!)(55:33) Allah also says, وَلَا تَضُرُّونَهُ شَيْئًا (And you will not harm Him in the least.)(11:57) It is narrated in a Hadith (that Allah said), يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي ("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

(It will be said to the disbelievers): "Depart you to that which you used to deny! (29)"Depart you to a shadow in three columns, (30)"Neither shady nor of any use against the fierce flame of the Fire. (31)Verily, it (Hell) throws sparks (huge) as Al-Qasr (32)As if they were Sufr camels (33)Woe that Day to the deniers (of the Day of Resurrection)(34)That will be a Day when they shall not speak (during some part of it)(35)And they will not be permitted to put forth any excuse (36)Woe that Day to the deniers (of the Day of Resurrection)(37)That will be a Day of Decision! We have brought you and the men of old together (38)So, if you have a plot, use it against Me (Allah)(39)Woe that Day to the deniers (of the Day of Resurrection)(40) The driving of the Criminals to their Final Abode in Hell and how it will be done Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them: انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ - انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns. لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame – which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said, إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas'ud said, "Like forts." Ibn 'Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees." كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn 'Abbas Mujahid, and Sa'id bin Jubayr said about, جِمَالَتٌ صُفْرٌ (Sufr camels.) "Meaning ropes of ships." إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn 'Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr. كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men." وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement Then Allah says, هَٰذَا يَوْمُ لَا يَنْطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak. وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ - فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says, فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, 'if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!)(55:33) Allah also says, وَلَا تَضُرُّونَهُ شَيْئًا (And you will not harm Him in the least.)(11:57) It is narrated in a Hadith (that Allah said), يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي ("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

(It will be said to the disbelievers): "Depart you to that which you used to deny! (29)"Depart you to a shadow in three columns, (30)"Neither shady nor of any use against the fierce flame of the Fire. (31)Verily, it (Hell) throws sparks (huge) as Al-Qasr (32)As if they were Sufr camels (33)Woe that Day to the deniers (of the Day of Resurrection)(34)That will be a Day when they shall not speak (during some part of it)(35)And they will not be permitted to put forth any excuse (36)Woe that Day to the deniers (of the Day of Resurrection)(37)That will be a Day of Decision! We have brought you and the men of old together (38)So, if you have a plot, use it against Me (Allah)(39)Woe that Day to the deniers (of the Day of Resurrection)(40) The driving of the Criminals to their Final Abode in Hell and how it will be done Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them: انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ - انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns. لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame – which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said, إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas'ud said, "Like forts." Ibn 'Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees." كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn 'Abbas Mujahid, and Sa'id bin Jubayr said about, جِمَالَتٌ صُفْرٌ (Sufr camels.) "Meaning ropes of ships." إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn 'Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr. كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men." وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement Then Allah says, هَٰذَا يَوْمُ لَا يَنْطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak. وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ - فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says, فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, 'if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!)(55:33) Allah also says, وَلَا تَضُرُّونَهُ شَيْئًا (And you will not harm Him in the least.)(11:57) It is narrated in a Hadith (that Allah said), يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي ("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

(It will be said to the disbelievers): "Depart you to that which you used to deny! (29)"Depart you to a shadow in three columns, (30)"Neither shady nor of any use against the fierce flame of the Fire. (31)Verily, it (Hell) throws sparks (huge) as Al-Qasr (32)As if they were Sufr camels (33)Woe that Day to the deniers (of the Day of Resurrection)(34)That will be a Day when they shall not speak (during some part of it)(35)And they will not be permitted to put forth any excuse (36)Woe that Day to the deniers (of the Day of Resurrection)(37)That will be a Day of Decision! We have brought you and the men of old together (38)So, if you have a plot, use it against Me (Allah)(39)Woe that Day to the deniers (of the Day of Resurrection)(40) The driving of the Criminals to their Final Abode in Hell and how it will be done Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them: انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ - انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns. لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame – which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said, إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas'ud said, "Like forts." Ibn 'Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees." كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn 'Abbas Mujahid, and Sa'id bin Jubayr said about, جِمَالَتٌ صُفْرٌ (Sufr camels.) "Meaning ropes of ships." إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn 'Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr. كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men." وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement Then Allah says, هَٰذَا يَوْمُ لَا يَنْطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak. وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ - فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says, فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, 'if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!)(55:33) Allah also says, وَلَا تَضُرُّونَهُ شَيْئًا (And you will not harm Him in the least.)(11:57) It is narrated in a Hadith (that Allah said), يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي ("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

(It will be said to the disbelievers): "Depart you to that which you used to deny! (29)"Depart you to a shadow in three columns, (30)"Neither shady nor of any use against the fierce flame of the Fire. (31)Verily, it (Hell) throws sparks (huge) as Al-Qasr (32)As if they were Sufr camels (33)Woe that Day to the deniers (of the Day of Resurrection)(34)That will be a Day when they shall not speak (during some part of it)(35)And they will not be permitted to put forth any excuse (36)Woe that Day to the deniers (of the Day of Resurrection)(37)That will be a Day of Decision! We have brought you and the men of old together (38)So, if you have a plot, use it against Me (Allah)(39)Woe that Day to the deniers (of the Day of Resurrection)(40) The driving of the Criminals to their Final Abode in Hell and how it will be done Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them: انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ - انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns. لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame – which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said, إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas'ud said, "Like forts." Ibn 'Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees." كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn 'Abbas Mujahid, and Sa'id bin Jubayr said about, جِمَالَتٌ صُفْرٌ (Sufr camels.) "Meaning ropes of ships." إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn 'Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr. كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men." وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement Then Allah says, هَٰذَا يَوْمُ لَا يَنْطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak. وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ - فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says, فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, 'if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!)(55:33) Allah also says, وَلَا تَضُرُّونَهُ شَيْئًا (And you will not harm Him in the least.)(11:57) It is narrated in a Hadith (that Allah said), يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي ("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

(It will be said to the disbelievers): "Depart you to that which you used to deny! (29)"Depart you to a shadow in three columns, (30)"Neither shady nor of any use against the fierce flame of the Fire. (31)Verily, it (Hell) throws sparks (huge) as Al-Qasr (32)As if they were Sufr camels (33)Woe that Day to the deniers (of the Day of Resurrection)(34)That will be a Day when they shall not speak (during some part of it)(35)And they will not be permitted to put forth any excuse (36)Woe that Day to the deniers (of the Day of Resurrection)(37)That will be a Day of Decision! We have brought you and the men of old together (38)So, if you have a plot, use it against Me (Allah)(39)Woe that Day to the deniers (of the Day of Resurrection)(40) The driving of the Criminals to their Final Abode in Hell and how it will be done Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them: انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ - انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns. لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame – which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said, إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas'ud said, "Like forts." Ibn 'Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees." كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn 'Abbas Mujahid, and Sa'id bin Jubayr said about, جِمَالَتٌ صُفْرٌ (Sufr camels.) "Meaning ropes of ships." إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn 'Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr. كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men." وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement Then Allah says, هَٰذَا يَوْمُ لَا يَنْطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak. وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ - فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says, فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, 'if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!)(55:33) Allah also says, وَلَا تَضُرُّونَهُ شَيْئًا (And you will not harm Him in the least.)(11:57) It is narrated in a Hadith (that Allah said), يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي ("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

(It will be said to the disbelievers): "Depart you to that which you used to deny! (29)"Depart you to a shadow in three columns, (30)"Neither shady nor of any use against the fierce flame of the Fire. (31)Verily, it (Hell) throws sparks (huge) as Al-Qasr (32)As if they were Sufr camels (33)Woe that Day to the deniers (of the Day of Resurrection)(34)That will be a Day when they shall not speak (during some part of it)(35)And they will not be permitted to put forth any excuse (36)Woe that Day to the deniers (of the Day of Resurrection)(37)That will be a Day of Decision! We have brought you and the men of old together (38)So, if you have a plot, use it against Me (Allah)(39)Woe that Day to the deniers (of the Day of Resurrection)(40) The driving of the Criminals to their Final Abode in Hell and how it will be done Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them: انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ - انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns. لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame – which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said, إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas'ud said, "Like forts." Ibn 'Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees." كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn 'Abbas Mujahid, and Sa'id bin Jubayr said about, جِمَالَتٌ صُفْرٌ (Sufr camels.) "Meaning ropes of ships." إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn 'Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr. كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men." وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement Then Allah says, هَٰذَا يَوْمُ لَا يَنْطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak. وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ - فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says, فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, 'if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!)(55:33) Allah also says, وَلَا تَضُرُّونَهُ شَيْئًا (And you will not harm Him in the least.)(11:57) It is narrated in a Hadith (that Allah said), يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي ("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

(It will be said to the disbelievers): "Depart you to that which you used to deny! (29)"Depart you to a shadow in three columns, (30)"Neither shady nor of any use against the fierce flame of the Fire. (31)Verily, it (Hell) throws sparks (huge) as Al-Qasr (32)As if they were Sufr camels (33)Woe that Day to the deniers (of the Day of Resurrection)(34)That will be a Day when they shall not speak (during some part of it)(35)And they will not be permitted to put forth any excuse (36)Woe that Day to the deniers (of the Day of Resurrection)(37)That will be a Day of Decision! We have brought you and the men of old together (38)So, if you have a plot, use it against Me (Allah)(39)Woe that Day to the deniers (of the Day of Resurrection)(40) The driving of the Criminals to their Final Abode in Hell and how it will be done Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them: انْطَلِقُوا إِلَىٰ مَا كُنْتُمْ بِهِ تُكَذِّبُونَ - انْطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (Depart you to that which you used to deny! Depart you to a shadow in three columns,) meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns. لَا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ (Neither shady nor of any use against the fierce flame of the Fire.) meaning, shade of the smoke that comes from the flame – which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame. Allah said, إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it throws sparks as Al-Qasr,) meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas'ud said, "Like forts." Ibn 'Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, "This means the trunk of trees." كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view. Ibn 'Abbas Mujahid, and Sa'id bin Jubayr said about, جِمَالَتٌ صُفْرٌ (Sufr camels.) "Meaning ropes of ships." إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (Verily, it (Hell) throws sparks as Al-Qasr.) Imam Al-Bukhari recorded from Ibn 'Abbas that he said: "We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr. كَأَنَّهُ جِمَالَتٌ صُفْرٌ (As if they were Sufr camels.) These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men." وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) The Inability of the Criminals to speak, make Excuses, or step forward on the Day of Judgement Then Allah says, هَٰذَا يَوْمُ لَا يَنْطِقُونَ (That will be a Day when they shall not speak,) meaning, they will not speak. وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (And they will not be permitted to put forth any excuse.) meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ - فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me!) This is an address from the Creator to His servants. He says to them, هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (That will be a Day of Decision! We have brought you and the men of old together!) meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see. Then He says, فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (So, if you have a plot, use it against Me!) This is a serious threat and a harsh warning. It means, 'if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.' This is as Allah says, يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ (O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!)(55:33) Allah also says, وَلَا تَضُرُّونَهُ شَيْئًا (And you will not harm Him in the least.)(11:57) It is narrated in a Hadith (that Allah said), يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا نَفْعِي فَتَنْفَعُونِي، وَلَنْ تَبْلُغُوا ضَرِّي فَتَضُرُّونِي ("O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.")

Verily, those who had Taqwa, shall be amidst shades and springs (41)And fruits, such as they desire (42)"Eat and drink comfortably for that which you used to do. (43)Verily, thus We reward the Muhsinin (44)Woe that Day to the deniers (45)Eat and enjoy yourselves for a little while. Verily, you are criminals (46)Woe that Day to the deniers (47)And when it is said to them: "Bow down yourself!" They bow not down (48)Woe that Day to the deniers (49)Then in what statement after this will they believe (50) The Final Abode for Those Who have Taqwa Allah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says, وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request. كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus We reward the Muhsinin.) meaning, 'this is Our reward for whoever does good deeds.' وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) A Threat for Whoever denies the Day of Judgement Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُمْ مُجْرِمُونَ (Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا (Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief. إِنَّكُمْ مُجْرِمُونَ (Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) This is similar to Allah's statement, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to a great torment.)(31:24) Allah also says, قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ - مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ (Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.)(10:69,70) Then Allah says, وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says, وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Then in what statement after this will they believe?) meaning, if they do not believe in this Qur'an, then what talk will they believe in? This is as Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ (Then in which speech after Allah and His Ayat will they believe?)(45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.

Verily, those who had Taqwa, shall be amidst shades and springs (41)And fruits, such as they desire (42)"Eat and drink comfortably for that which you used to do. (43)Verily, thus We reward the Muhsinin (44)Woe that Day to the deniers (45)Eat and enjoy yourselves for a little while. Verily, you are criminals (46)Woe that Day to the deniers (47)And when it is said to them: "Bow down yourself!" They bow not down (48)Woe that Day to the deniers (49)Then in what statement after this will they believe (50) The Final Abode for Those Who have Taqwa Allah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says, وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request. كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus We reward the Muhsinin.) meaning, 'this is Our reward for whoever does good deeds.' وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) A Threat for Whoever denies the Day of Judgement Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُمْ مُجْرِمُونَ (Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا (Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief. إِنَّكُمْ مُجْرِمُونَ (Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) This is similar to Allah's statement, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to a great torment.)(31:24) Allah also says, قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ - مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ (Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.)(10:69,70) Then Allah says, وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says, وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Then in what statement after this will they believe?) meaning, if they do not believe in this Qur'an, then what talk will they believe in? This is as Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ (Then in which speech after Allah and His Ayat will they believe?)(45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.

Verily, those who had Taqwa, shall be amidst shades and springs (41)And fruits, such as they desire (42)"Eat and drink comfortably for that which you used to do. (43)Verily, thus We reward the Muhsinin (44)Woe that Day to the deniers (45)Eat and enjoy yourselves for a little while. Verily, you are criminals (46)Woe that Day to the deniers (47)And when it is said to them: "Bow down yourself!" They bow not down (48)Woe that Day to the deniers (49)Then in what statement after this will they believe (50) The Final Abode for Those Who have Taqwa Allah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says, وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request. كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus We reward the Muhsinin.) meaning, 'this is Our reward for whoever does good deeds.' وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) A Threat for Whoever denies the Day of Judgement Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُمْ مُجْرِمُونَ (Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا (Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief. إِنَّكُمْ مُجْرِمُونَ (Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) This is similar to Allah's statement, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to a great torment.)(31:24) Allah also says, قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ - مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ (Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.)(10:69,70) Then Allah says, وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says, وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Then in what statement after this will they believe?) meaning, if they do not believe in this Qur'an, then what talk will they believe in? This is as Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ (Then in which speech after Allah and His Ayat will they believe?)(45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.

Verily, those who had Taqwa, shall be amidst shades and springs (41)And fruits, such as they desire (42)"Eat and drink comfortably for that which you used to do. (43)Verily, thus We reward the Muhsinin (44)Woe that Day to the deniers (45)Eat and enjoy yourselves for a little while. Verily, you are criminals (46)Woe that Day to the deniers (47)And when it is said to them: "Bow down yourself!" They bow not down (48)Woe that Day to the deniers (49)Then in what statement after this will they believe (50) The Final Abode for Those Who have Taqwa Allah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says, وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request. كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus We reward the Muhsinin.) meaning, 'this is Our reward for whoever does good deeds.' وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) A Threat for Whoever denies the Day of Judgement Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُمْ مُجْرِمُونَ (Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا (Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief. إِنَّكُمْ مُجْرِمُونَ (Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) This is similar to Allah's statement, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to a great torment.)(31:24) Allah also says, قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ - مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ (Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.)(10:69,70) Then Allah says, وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says, وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Then in what statement after this will they believe?) meaning, if they do not believe in this Qur'an, then what talk will they believe in? This is as Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ (Then in which speech after Allah and His Ayat will they believe?)(45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.

Verily, those who had Taqwa, shall be amidst shades and springs (41)And fruits, such as they desire (42)"Eat and drink comfortably for that which you used to do. (43)Verily, thus We reward the Muhsinin (44)Woe that Day to the deniers (45)Eat and enjoy yourselves for a little while. Verily, you are criminals (46)Woe that Day to the deniers (47)And when it is said to them: "Bow down yourself!" They bow not down (48)Woe that Day to the deniers (49)Then in what statement after this will they believe (50) The Final Abode for Those Who have Taqwa Allah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says, وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request. كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus We reward the Muhsinin.) meaning, 'this is Our reward for whoever does good deeds.' وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) A Threat for Whoever denies the Day of Judgement Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُمْ مُجْرِمُونَ (Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا (Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief. إِنَّكُمْ مُجْرِمُونَ (Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) This is similar to Allah's statement, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to a great torment.)(31:24) Allah also says, قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ - مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ (Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.)(10:69,70) Then Allah says, وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says, وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Then in what statement after this will they believe?) meaning, if they do not believe in this Qur'an, then what talk will they believe in? This is as Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ (Then in which speech after Allah and His Ayat will they believe?)(45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.

Verily, those who had Taqwa, shall be amidst shades and springs (41)And fruits, such as they desire (42)"Eat and drink comfortably for that which you used to do. (43)Verily, thus We reward the Muhsinin (44)Woe that Day to the deniers (45)Eat and enjoy yourselves for a little while. Verily, you are criminals (46)Woe that Day to the deniers (47)And when it is said to them: "Bow down yourself!" They bow not down (48)Woe that Day to the deniers (49)Then in what statement after this will they believe (50) The Final Abode for Those Who have Taqwa Allah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says, وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request. كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus We reward the Muhsinin.) meaning, 'this is Our reward for whoever does good deeds.' وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) A Threat for Whoever denies the Day of Judgement Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُمْ مُجْرِمُونَ (Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا (Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief. إِنَّكُمْ مُجْرِمُونَ (Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) This is similar to Allah's statement, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to a great torment.)(31:24) Allah also says, قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ - مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ (Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.)(10:69,70) Then Allah says, وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says, وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Then in what statement after this will they believe?) meaning, if they do not believe in this Qur'an, then what talk will they believe in? This is as Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ (Then in which speech after Allah and His Ayat will they believe?)(45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.

Verily, those who had Taqwa, shall be amidst shades and springs (41)And fruits, such as they desire (42)"Eat and drink comfortably for that which you used to do. (43)Verily, thus We reward the Muhsinin (44)Woe that Day to the deniers (45)Eat and enjoy yourselves for a little while. Verily, you are criminals (46)Woe that Day to the deniers (47)And when it is said to them: "Bow down yourself!" They bow not down (48)Woe that Day to the deniers (49)Then in what statement after this will they believe (50) The Final Abode for Those Who have Taqwa Allah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says, وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request. كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus We reward the Muhsinin.) meaning, 'this is Our reward for whoever does good deeds.' وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) A Threat for Whoever denies the Day of Judgement Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُمْ مُجْرِمُونَ (Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا (Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief. إِنَّكُمْ مُجْرِمُونَ (Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) This is similar to Allah's statement, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to a great torment.)(31:24) Allah also says, قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ - مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ (Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.)(10:69,70) Then Allah says, وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says, وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Then in what statement after this will they believe?) meaning, if they do not believe in this Qur'an, then what talk will they believe in? This is as Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ (Then in which speech after Allah and His Ayat will they believe?)(45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.

Verily, those who had Taqwa, shall be amidst shades and springs (41)And fruits, such as they desire (42)"Eat and drink comfortably for that which you used to do. (43)Verily, thus We reward the Muhsinin (44)Woe that Day to the deniers (45)Eat and enjoy yourselves for a little while. Verily, you are criminals (46)Woe that Day to the deniers (47)And when it is said to them: "Bow down yourself!" They bow not down (48)Woe that Day to the deniers (49)Then in what statement after this will they believe (50) The Final Abode for Those Who have Taqwa Allah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says, وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request. كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus We reward the Muhsinin.) meaning, 'this is Our reward for whoever does good deeds.' وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) A Threat for Whoever denies the Day of Judgement Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُمْ مُجْرِمُونَ (Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا (Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief. إِنَّكُمْ مُجْرِمُونَ (Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) This is similar to Allah's statement, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to a great torment.)(31:24) Allah also says, قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ - مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ (Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.)(10:69,70) Then Allah says, وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says, وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Then in what statement after this will they believe?) meaning, if they do not believe in this Qur'an, then what talk will they believe in? This is as Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ (Then in which speech after Allah and His Ayat will they believe?)(45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.

Verily, those who had Taqwa, shall be amidst shades and springs (41)And fruits, such as they desire (42)"Eat and drink comfortably for that which you used to do. (43)Verily, thus We reward the Muhsinin (44)Woe that Day to the deniers (45)Eat and enjoy yourselves for a little while. Verily, you are criminals (46)Woe that Day to the deniers (47)And when it is said to them: "Bow down yourself!" They bow not down (48)Woe that Day to the deniers (49)Then in what statement after this will they believe (50) The Final Abode for Those Who have Taqwa Allah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says, وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request. كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus We reward the Muhsinin.) meaning, 'this is Our reward for whoever does good deeds.' وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) A Threat for Whoever denies the Day of Judgement Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُمْ مُجْرِمُونَ (Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا (Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief. إِنَّكُمْ مُجْرِمُونَ (Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) This is similar to Allah's statement, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to a great torment.)(31:24) Allah also says, قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ - مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ (Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.)(10:69,70) Then Allah says, وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says, وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Then in what statement after this will they believe?) meaning, if they do not believe in this Qur'an, then what talk will they believe in? This is as Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ (Then in which speech after Allah and His Ayat will they believe?)(45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.

Verily, those who had Taqwa, shall be amidst shades and springs (41)And fruits, such as they desire (42)"Eat and drink comfortably for that which you used to do. (43)Verily, thus We reward the Muhsinin (44)Woe that Day to the deniers (45)Eat and enjoy yourselves for a little while. Verily, you are criminals (46)Woe that Day to the deniers (47)And when it is said to them: "Bow down yourself!" They bow not down (48)Woe that Day to the deniers (49)Then in what statement after this will they believe (50) The Final Abode for Those Who have Taqwa Allah informs that His servants who have Taqwa and worship Him by performing the obligations and abandoning the forbidden things, will be in gardens and springs on the Day of Judgement. This means they will be in the opposite condition of the wretched people, who will be in shades of Al-Yahmum, which is purtrid, black smoke. Allah says, وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (And fruits, such as they desire.) meaning, and from other types of fruits, they will have whatever they request. كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (Eat and drink comfortably for that which you used to do.) meaning, this will be said to them out of kindness for them. Reestablishing what He has previously mentioned, Allah says; إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (Verily, thus We reward the Muhsinin.) meaning, 'this is Our reward for whoever does good deeds.' وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) A Threat for Whoever denies the Day of Judgement Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُمْ مُجْرِمُونَ (Eat and enjoy yourselves for a little while. Verily, you are criminals.) This is an address to the deniers of the Day of Judgement. It is commanding them with a command of threat and intimidation. Allah says, كُلُوا وَتَمَتَّعُوا قَلِيلًا (Eat and enjoy yourselves for a little while.) meaning, for a period of time that is short, small and brief. إِنَّكُمْ مُجْرِمُونَ (Verily, you are criminals.) meaning, then you all will be driven to the fire of Hell which has already been mentioned. وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) This is similar to Allah's statement, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to a great torment.)(31:24) Allah also says, قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ - مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ (Verily, those who invent a lie against Allah, will never be successsful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.)(10:69,70) Then Allah says, وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (And when it is said to them: "Bow down yourself!" They bow not down.) meaning, when these ignorant disbelievers are ordered to pray with the congregation (of believers), they refuse and turn away from it arrogantly. Thus, Allah says, وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (Woe that Day to the deniers!) Then Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ (Then in what statement after this will they believe?) meaning, if they do not believe in this Qur'an, then what talk will they believe in? This is as Allah says, فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ (Then in which speech after Allah and His Ayat will they believe?)(45: 6) This is the end of the Tafsir of Surat Al-Mursalat, and all praise and thanks are due to Allah. He is the Giver of success and security.