Tafsir Ibn Kathir — An-Naba 78:1 – An-Nazi'at 79:45

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ - الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ - كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ - أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا - وَالْجِبَالَ أَوْتَادًا - وَخَلَقْنَاكُمْ أَزْوَاجًا - وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا - وَجَعَلْنَا اللَّيْلَ لِبَاسًا - وَجَعَلْنَا النَّهَارَ مَعَاشًا - وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا - وَجَعَلْنَا سِرَاجًا وَهَّاجًا - وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا - لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (1. What are they asking about?)(2. About the great news,)(3. About which they are in disagreement.)(4. Nay, they will come to know!)(5. Nay, again, they will come to know!)(6. Have We not made the earth as a bed,)(7. And the mountains as pegs?)(8. And We have created you in pairs.)(9. And We have made your sleep as a thing for rest.)(10. And We have made the night as a covering,)(11. And We have made the day for livelihood.)(12. And We have built above you seven strong,)(13. And We have made (therein) a shining lamp.)(14. And We have sent down from the Mu'sirat water Thajjaj.)(15. That We may produce therewith grains and vegetations,)(16. And gardens that are Alfaf.) Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَاءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about? About the great news,) meaning, what are they asking about? They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلَّا سَيَعْلَمُونَ - ثُمَّ كَلَّا سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَادًا (And the mountains as pegs?) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَاكُمْ أَزْوَاجًا (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.)(30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَاهَا (By the night as it conceals it.)(91:4) Qatadah commented; وَجَعَلْنَا اللَّيْلَ لِبَاسًا (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشًا (And We have made the day for livelihood.) meaning, 'We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجًا وَهَّاجًا (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (And We have sent down from the Mu'sirat water Thajjaj.) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "From the Mu'sirat means from the clouds." This was also stated by 'Ikrimah, Abu Al-'Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi' bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu'sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!)(30:48) meaning, from its midst. Concerning Allah's statement, مَاءً ثَجَّاجًا (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi' bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, أَنْعَتُ لَكِ الْكُرْسُفَ (I suggest you to make an absorbent cloth for yourself.) Meaning, 'dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا - وَجَنَّاتٍ أَلْفَافًا (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, 'so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبًّا (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتًا (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّاتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّاتٍ أَلْفَافًا (And gardens that are Alfaf.) Ibn 'Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.)(13:4)

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, the Day of Decision is a fixed time (17)The Day when the Trumpet will be blown, and you shall come forth in crowds (18)And the heaven shall be opened, and it will become as gates (19)And the mountains shall be moved away from their places and they will be as if they were a mirage (20)Truly, Hell is a place of ambus (21)A dwelling place for the Taghun (22)They will abide therein Ahqab (23)Nothing cool shall they taste therein, nor any drink (24)Except Hamim, and Ghassa (25)An exact recompense (according to their evil crimes)(26)For verily, they used not to look for a reckoning (27)But they denied Our Ayat Kidhdhaba (28)And all things We have recorded in a Book (29)So taste you. No increase shall We give you, except in torment (30) Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision – and it is the Day of Judgement – that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.)(11:104) يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (The Day when We shall call together all human beings with their Imam.)(17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah?" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months?" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years?" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet ﷺ went on to say, ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.)(27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.)(101:5) And Allah says here, فَكَانَتْ سَرَابًا (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) And He says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِّلطَّاغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَآبًا (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma'dan said, "This Ayah, and the Ayah, إِلَّا مَا شَاءَ رَبُّكَ (except your Lord wills.)(11:107) both refer to the people of Tawhid." Ibn Jar0r recorded this statement. Ibn Jarir also recorded from Salim that he heard Al-Hasan being asked about Allah's statement, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa'id reported from Qatadah that he said, "Allah says, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab.)(78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi' bin Anas said, لَّابِثِينَ فِيهَا أَحْقَابًا (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلَّا حَمِيمًا وَغَسَّاقًا (Except Hamim, and Ghassaq) Abu Al-'Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi' bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَاءً وِفَاقًا (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا (For verily, they used not to look for a reckoning.)(78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّابًا (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (And all things We have recorded in a Book.) meaning, 'surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from 'Abdullah bin 'Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Verily, for those who have Taqwa, there will be a success (31)Hada'iq and vineyards (32)And Kawa'ib Atrab (33)And a cup Dihaq (34)No Laghw shall they hear therein, nor lying (35)Rewarded from your Lord with a sufficient gift (36) The Great Success will be for Those Who have Taqwa Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says, إِنَّ لِلْمُتَّقِينَ مَفَازًا (Verily, for those who have Taqwa, there will be a success;) Ibn 'Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn 'Abbas, because Allah says after this, حَدَائِقَ (Hada'iq) And Hada'iq are gardens of palm trees and other things. وَأَعْنَابًا - وَكَوَاعِبَ أَتْرَابًا (And vineyards, and Kawa'ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn 'Abbas, Mujahid and others have said, كَوَاعِبَ (Kawa'ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi'ah. Concerning Allah's statement, وَكَأْسًا دِهَاقًا (And a cup Dihaq.) Ibn 'Abbas said, "Continuously filled." 'Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said, دِهَاقًا (Dihaq) "This means completely filled." Then Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says, جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا (Rewarded from your Lord with a sufficient gift.) meaning, 'this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me." رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا - يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا - ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا - إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom they cannot dare to speak.)(38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.)(39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!)(40. Verily, We have warned you of a near torment – the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!") No one will dare to speak before Allah – not even the Angels - without first receiving Permission Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says, لَا يَمْلِكُونَ مِنْهُ خِطَابًا (With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says, مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ (Who is he that can intercede with Him except with His permission?)(2:255) It is also similar to His statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak)(78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha'bi, Sa'id bin Jubayr and Ad-Dahhak. This is as Allah says, نَزَلَ بِهِ الرُّوحُ الْأَمِينُ - عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.)(26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said; إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ (except him whom Ar-Rahman allows,) This is similar to Allah's statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) This is similar to what has been confirmed in the Sahih, that the Prophet ﷺ said, وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل (And none will speak on that Day except the Messengers.)" Allah said, وَقَالَ صَوَابًا (and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and 'Ikrimah both said. In reference to Allah's statement, ذَٰلِكَ الْيَوْمُ الْحَقُّ (That is the True Day.) meaning, it will come to pass and there is no avoiding it. فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا (So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him. The Day of Judgement is Near Allah said, إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا (Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass. يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ (the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him – the good and bad, and the old and new. This is similar to Allah's statement, وَوَجَدُوا مَا عَمِلُوا حَاضِرًا (And they will find all that they did, placed before them.)(18:49) It is also similar to His statement, يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.)(75:13) Then Allah says, وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life. He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns. Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say, يَا لَيْتَنِي كُنتُ تُرَابًا (Would that I were dust!) meaning, 'I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, 'Abdullah bin 'Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.

Verily, for those who have Taqwa, there will be a success (31)Hada'iq and vineyards (32)And Kawa'ib Atrab (33)And a cup Dihaq (34)No Laghw shall they hear therein, nor lying (35)Rewarded from your Lord with a sufficient gift (36) The Great Success will be for Those Who have Taqwa Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says, إِنَّ لِلْمُتَّقِينَ مَفَازًا (Verily, for those who have Taqwa, there will be a success;) Ibn 'Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn 'Abbas, because Allah says after this, حَدَائِقَ (Hada'iq) And Hada'iq are gardens of palm trees and other things. وَأَعْنَابًا - وَكَوَاعِبَ أَتْرَابًا (And vineyards, and Kawa'ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn 'Abbas, Mujahid and others have said, كَوَاعِبَ (Kawa'ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi'ah. Concerning Allah's statement, وَكَأْسًا دِهَاقًا (And a cup Dihaq.) Ibn 'Abbas said, "Continuously filled." 'Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said, دِهَاقًا (Dihaq) "This means completely filled." Then Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says, جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا (Rewarded from your Lord with a sufficient gift.) meaning, 'this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me." رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا - يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا - ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا - إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom they cannot dare to speak.)(38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.)(39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!)(40. Verily, We have warned you of a near torment – the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!") No one will dare to speak before Allah – not even the Angels - without first receiving Permission Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says, لَا يَمْلِكُونَ مِنْهُ خِطَابًا (With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says, مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ (Who is he that can intercede with Him except with His permission?)(2:255) It is also similar to His statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak)(78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha'bi, Sa'id bin Jubayr and Ad-Dahhak. This is as Allah says, نَزَلَ بِهِ الرُّوحُ الْأَمِينُ - عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.)(26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said; إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ (except him whom Ar-Rahman allows,) This is similar to Allah's statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) This is similar to what has been confirmed in the Sahih, that the Prophet ﷺ said, وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل (And none will speak on that Day except the Messengers.)" Allah said, وَقَالَ صَوَابًا (and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and 'Ikrimah both said. In reference to Allah's statement, ذَٰلِكَ الْيَوْمُ الْحَقُّ (That is the True Day.) meaning, it will come to pass and there is no avoiding it. فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا (So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him. The Day of Judgement is Near Allah said, إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا (Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass. يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ (the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him – the good and bad, and the old and new. This is similar to Allah's statement, وَوَجَدُوا مَا عَمِلُوا حَاضِرًا (And they will find all that they did, placed before them.)(18:49) It is also similar to His statement, يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.)(75:13) Then Allah says, وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life. He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns. Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say, يَا لَيْتَنِي كُنتُ تُرَابًا (Would that I were dust!) meaning, 'I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, 'Abdullah bin 'Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.

Verily, for those who have Taqwa, there will be a success (31)Hada'iq and vineyards (32)And Kawa'ib Atrab (33)And a cup Dihaq (34)No Laghw shall they hear therein, nor lying (35)Rewarded from your Lord with a sufficient gift (36) The Great Success will be for Those Who have Taqwa Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says, إِنَّ لِلْمُتَّقِينَ مَفَازًا (Verily, for those who have Taqwa, there will be a success;) Ibn 'Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn 'Abbas, because Allah says after this, حَدَائِقَ (Hada'iq) And Hada'iq are gardens of palm trees and other things. وَأَعْنَابًا - وَكَوَاعِبَ أَتْرَابًا (And vineyards, and Kawa'ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn 'Abbas, Mujahid and others have said, كَوَاعِبَ (Kawa'ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi'ah. Concerning Allah's statement, وَكَأْسًا دِهَاقًا (And a cup Dihaq.) Ibn 'Abbas said, "Continuously filled." 'Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said, دِهَاقًا (Dihaq) "This means completely filled." Then Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says, جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا (Rewarded from your Lord with a sufficient gift.) meaning, 'this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me." رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا - يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا - ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا - إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom they cannot dare to speak.)(38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.)(39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!)(40. Verily, We have warned you of a near torment – the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!") No one will dare to speak before Allah – not even the Angels - without first receiving Permission Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says, لَا يَمْلِكُونَ مِنْهُ خِطَابًا (With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says, مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ (Who is he that can intercede with Him except with His permission?)(2:255) It is also similar to His statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak)(78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha'bi, Sa'id bin Jubayr and Ad-Dahhak. This is as Allah says, نَزَلَ بِهِ الرُّوحُ الْأَمِينُ - عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.)(26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said; إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ (except him whom Ar-Rahman allows,) This is similar to Allah's statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) This is similar to what has been confirmed in the Sahih, that the Prophet ﷺ said, وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل (And none will speak on that Day except the Messengers.)" Allah said, وَقَالَ صَوَابًا (and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and 'Ikrimah both said. In reference to Allah's statement, ذَٰلِكَ الْيَوْمُ الْحَقُّ (That is the True Day.) meaning, it will come to pass and there is no avoiding it. فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا (So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him. The Day of Judgement is Near Allah said, إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا (Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass. يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ (the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him – the good and bad, and the old and new. This is similar to Allah's statement, وَوَجَدُوا مَا عَمِلُوا حَاضِرًا (And they will find all that they did, placed before them.)(18:49) It is also similar to His statement, يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.)(75:13) Then Allah says, وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life. He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns. Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say, يَا لَيْتَنِي كُنتُ تُرَابًا (Would that I were dust!) meaning, 'I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, 'Abdullah bin 'Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.

Verily, for those who have Taqwa, there will be a success (31)Hada'iq and vineyards (32)And Kawa'ib Atrab (33)And a cup Dihaq (34)No Laghw shall they hear therein, nor lying (35)Rewarded from your Lord with a sufficient gift (36) The Great Success will be for Those Who have Taqwa Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says, إِنَّ لِلْمُتَّقِينَ مَفَازًا (Verily, for those who have Taqwa, there will be a success;) Ibn 'Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn 'Abbas, because Allah says after this, حَدَائِقَ (Hada'iq) And Hada'iq are gardens of palm trees and other things. وَأَعْنَابًا - وَكَوَاعِبَ أَتْرَابًا (And vineyards, and Kawa'ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn 'Abbas, Mujahid and others have said, كَوَاعِبَ (Kawa'ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi'ah. Concerning Allah's statement, وَكَأْسًا دِهَاقًا (And a cup Dihaq.) Ibn 'Abbas said, "Continuously filled." 'Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said, دِهَاقًا (Dihaq) "This means completely filled." Then Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says, جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا (Rewarded from your Lord with a sufficient gift.) meaning, 'this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me." رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا - يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا - ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا - إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom they cannot dare to speak.)(38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.)(39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!)(40. Verily, We have warned you of a near torment – the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!") No one will dare to speak before Allah – not even the Angels - without first receiving Permission Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says, لَا يَمْلِكُونَ مِنْهُ خِطَابًا (With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says, مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ (Who is he that can intercede with Him except with His permission?)(2:255) It is also similar to His statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak)(78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha'bi, Sa'id bin Jubayr and Ad-Dahhak. This is as Allah says, نَزَلَ بِهِ الرُّوحُ الْأَمِينُ - عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.)(26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said; إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ (except him whom Ar-Rahman allows,) This is similar to Allah's statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) This is similar to what has been confirmed in the Sahih, that the Prophet ﷺ said, وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل (And none will speak on that Day except the Messengers.)" Allah said, وَقَالَ صَوَابًا (and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and 'Ikrimah both said. In reference to Allah's statement, ذَٰلِكَ الْيَوْمُ الْحَقُّ (That is the True Day.) meaning, it will come to pass and there is no avoiding it. فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا (So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him. The Day of Judgement is Near Allah said, إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا (Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass. يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ (the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him – the good and bad, and the old and new. This is similar to Allah's statement, وَوَجَدُوا مَا عَمِلُوا حَاضِرًا (And they will find all that they did, placed before them.)(18:49) It is also similar to His statement, يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.)(75:13) Then Allah says, وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life. He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns. Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say, يَا لَيْتَنِي كُنتُ تُرَابًا (Would that I were dust!) meaning, 'I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, 'Abdullah bin 'Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.

Verily, for those who have Taqwa, there will be a success (31)Hada'iq and vineyards (32)And Kawa'ib Atrab (33)And a cup Dihaq (34)No Laghw shall they hear therein, nor lying (35)Rewarded from your Lord with a sufficient gift (36) The Great Success will be for Those Who have Taqwa Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says, إِنَّ لِلْمُتَّقِينَ مَفَازًا (Verily, for those who have Taqwa, there will be a success;) Ibn 'Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn 'Abbas, because Allah says after this, حَدَائِقَ (Hada'iq) And Hada'iq are gardens of palm trees and other things. وَأَعْنَابًا - وَكَوَاعِبَ أَتْرَابًا (And vineyards, and Kawa'ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn 'Abbas, Mujahid and others have said, كَوَاعِبَ (Kawa'ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi'ah. Concerning Allah's statement, وَكَأْسًا دِهَاقًا (And a cup Dihaq.) Ibn 'Abbas said, "Continuously filled." 'Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said, دِهَاقًا (Dihaq) "This means completely filled." Then Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says, جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا (Rewarded from your Lord with a sufficient gift.) meaning, 'this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me." رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا - يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا - ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا - إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom they cannot dare to speak.)(38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.)(39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!)(40. Verily, We have warned you of a near torment – the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!") No one will dare to speak before Allah – not even the Angels - without first receiving Permission Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says, لَا يَمْلِكُونَ مِنْهُ خِطَابًا (With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says, مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ (Who is he that can intercede with Him except with His permission?)(2:255) It is also similar to His statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak)(78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha'bi, Sa'id bin Jubayr and Ad-Dahhak. This is as Allah says, نَزَلَ بِهِ الرُّوحُ الْأَمِينُ - عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.)(26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said; إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ (except him whom Ar-Rahman allows,) This is similar to Allah's statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) This is similar to what has been confirmed in the Sahih, that the Prophet ﷺ said, وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل (And none will speak on that Day except the Messengers.)" Allah said, وَقَالَ صَوَابًا (and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and 'Ikrimah both said. In reference to Allah's statement, ذَٰلِكَ الْيَوْمُ الْحَقُّ (That is the True Day.) meaning, it will come to pass and there is no avoiding it. فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا (So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him. The Day of Judgement is Near Allah said, إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا (Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass. يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ (the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him – the good and bad, and the old and new. This is similar to Allah's statement, وَوَجَدُوا مَا عَمِلُوا حَاضِرًا (And they will find all that they did, placed before them.)(18:49) It is also similar to His statement, يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.)(75:13) Then Allah says, وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life. He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns. Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say, يَا لَيْتَنِي كُنتُ تُرَابًا (Would that I were dust!) meaning, 'I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, 'Abdullah bin 'Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.

Verily, for those who have Taqwa, there will be a success (31)Hada'iq and vineyards (32)And Kawa'ib Atrab (33)And a cup Dihaq (34)No Laghw shall they hear therein, nor lying (35)Rewarded from your Lord with a sufficient gift (36) The Great Success will be for Those Who have Taqwa Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says, إِنَّ لِلْمُتَّقِينَ مَفَازًا (Verily, for those who have Taqwa, there will be a success;) Ibn 'Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn 'Abbas, because Allah says after this, حَدَائِقَ (Hada'iq) And Hada'iq are gardens of palm trees and other things. وَأَعْنَابًا - وَكَوَاعِبَ أَتْرَابًا (And vineyards, and Kawa'ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn 'Abbas, Mujahid and others have said, كَوَاعِبَ (Kawa'ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi'ah. Concerning Allah's statement, وَكَأْسًا دِهَاقًا (And a cup Dihaq.) Ibn 'Abbas said, "Continuously filled." 'Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said, دِهَاقًا (Dihaq) "This means completely filled." Then Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says, جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا (Rewarded from your Lord with a sufficient gift.) meaning, 'this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me." رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا - يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا - ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا - إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom they cannot dare to speak.)(38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.)(39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!)(40. Verily, We have warned you of a near torment – the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!") No one will dare to speak before Allah – not even the Angels - without first receiving Permission Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says, لَا يَمْلِكُونَ مِنْهُ خِطَابًا (With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says, مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ (Who is he that can intercede with Him except with His permission?)(2:255) It is also similar to His statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak)(78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha'bi, Sa'id bin Jubayr and Ad-Dahhak. This is as Allah says, نَزَلَ بِهِ الرُّوحُ الْأَمِينُ - عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.)(26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said; إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ (except him whom Ar-Rahman allows,) This is similar to Allah's statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) This is similar to what has been confirmed in the Sahih, that the Prophet ﷺ said, وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل (And none will speak on that Day except the Messengers.)" Allah said, وَقَالَ صَوَابًا (and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and 'Ikrimah both said. In reference to Allah's statement, ذَٰلِكَ الْيَوْمُ الْحَقُّ (That is the True Day.) meaning, it will come to pass and there is no avoiding it. فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا (So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him. The Day of Judgement is Near Allah said, إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا (Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass. يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ (the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him – the good and bad, and the old and new. This is similar to Allah's statement, وَوَجَدُوا مَا عَمِلُوا حَاضِرًا (And they will find all that they did, placed before them.)(18:49) It is also similar to His statement, يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.)(75:13) Then Allah says, وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life. He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns. Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say, يَا لَيْتَنِي كُنتُ تُرَابًا (Would that I were dust!) meaning, 'I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, 'Abdullah bin 'Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.

Verily, for those who have Taqwa, there will be a success (31)Hada'iq and vineyards (32)And Kawa'ib Atrab (33)And a cup Dihaq (34)No Laghw shall they hear therein, nor lying (35)Rewarded from your Lord with a sufficient gift (36) The Great Success will be for Those Who have Taqwa Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says, إِنَّ لِلْمُتَّقِينَ مَفَازًا (Verily, for those who have Taqwa, there will be a success;) Ibn 'Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn 'Abbas, because Allah says after this, حَدَائِقَ (Hada'iq) And Hada'iq are gardens of palm trees and other things. وَأَعْنَابًا - وَكَوَاعِبَ أَتْرَابًا (And vineyards, and Kawa'ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn 'Abbas, Mujahid and others have said, كَوَاعِبَ (Kawa'ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi'ah. Concerning Allah's statement, وَكَأْسًا دِهَاقًا (And a cup Dihaq.) Ibn 'Abbas said, "Continuously filled." 'Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said, دِهَاقًا (Dihaq) "This means completely filled." Then Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says, جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا (Rewarded from your Lord with a sufficient gift.) meaning, 'this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me." رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا - يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا - ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا - إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom they cannot dare to speak.)(38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.)(39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!)(40. Verily, We have warned you of a near torment – the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!") No one will dare to speak before Allah – not even the Angels - without first receiving Permission Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says, لَا يَمْلِكُونَ مِنْهُ خِطَابًا (With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says, مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ (Who is he that can intercede with Him except with His permission?)(2:255) It is also similar to His statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak)(78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha'bi, Sa'id bin Jubayr and Ad-Dahhak. This is as Allah says, نَزَلَ بِهِ الرُّوحُ الْأَمِينُ - عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.)(26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said; إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ (except him whom Ar-Rahman allows,) This is similar to Allah's statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) This is similar to what has been confirmed in the Sahih, that the Prophet ﷺ said, وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل (And none will speak on that Day except the Messengers.)" Allah said, وَقَالَ صَوَابًا (and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and 'Ikrimah both said. In reference to Allah's statement, ذَٰلِكَ الْيَوْمُ الْحَقُّ (That is the True Day.) meaning, it will come to pass and there is no avoiding it. فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا (So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him. The Day of Judgement is Near Allah said, إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا (Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass. يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ (the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him – the good and bad, and the old and new. This is similar to Allah's statement, وَوَجَدُوا مَا عَمِلُوا حَاضِرًا (And they will find all that they did, placed before them.)(18:49) It is also similar to His statement, يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.)(75:13) Then Allah says, وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life. He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns. Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say, يَا لَيْتَنِي كُنتُ تُرَابًا (Would that I were dust!) meaning, 'I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, 'Abdullah bin 'Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.

Verily, for those who have Taqwa, there will be a success (31)Hada'iq and vineyards (32)And Kawa'ib Atrab (33)And a cup Dihaq (34)No Laghw shall they hear therein, nor lying (35)Rewarded from your Lord with a sufficient gift (36) The Great Success will be for Those Who have Taqwa Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says, إِنَّ لِلْمُتَّقِينَ مَفَازًا (Verily, for those who have Taqwa, there will be a success;) Ibn 'Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn 'Abbas, because Allah says after this, حَدَائِقَ (Hada'iq) And Hada'iq are gardens of palm trees and other things. وَأَعْنَابًا - وَكَوَاعِبَ أَتْرَابًا (And vineyards, and Kawa'ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn 'Abbas, Mujahid and others have said, كَوَاعِبَ (Kawa'ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi'ah. Concerning Allah's statement, وَكَأْسًا دِهَاقًا (And a cup Dihaq.) Ibn 'Abbas said, "Continuously filled." 'Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said, دِهَاقًا (Dihaq) "This means completely filled." Then Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says, جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا (Rewarded from your Lord with a sufficient gift.) meaning, 'this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me." رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا - يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا - ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا - إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom they cannot dare to speak.)(38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.)(39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!)(40. Verily, We have warned you of a near torment – the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!") No one will dare to speak before Allah – not even the Angels - without first receiving Permission Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says, لَا يَمْلِكُونَ مِنْهُ خِطَابًا (With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says, مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ (Who is he that can intercede with Him except with His permission?)(2:255) It is also similar to His statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak)(78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha'bi, Sa'id bin Jubayr and Ad-Dahhak. This is as Allah says, نَزَلَ بِهِ الرُّوحُ الْأَمِينُ - عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.)(26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said; إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ (except him whom Ar-Rahman allows,) This is similar to Allah's statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) This is similar to what has been confirmed in the Sahih, that the Prophet ﷺ said, وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل (And none will speak on that Day except the Messengers.)" Allah said, وَقَالَ صَوَابًا (and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and 'Ikrimah both said. In reference to Allah's statement, ذَٰلِكَ الْيَوْمُ الْحَقُّ (That is the True Day.) meaning, it will come to pass and there is no avoiding it. فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا (So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him. The Day of Judgement is Near Allah said, إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا (Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass. يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ (the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him – the good and bad, and the old and new. This is similar to Allah's statement, وَوَجَدُوا مَا عَمِلُوا حَاضِرًا (And they will find all that they did, placed before them.)(18:49) It is also similar to His statement, يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.)(75:13) Then Allah says, وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life. He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns. Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say, يَا لَيْتَنِي كُنتُ تُرَابًا (Would that I were dust!) meaning, 'I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, 'Abdullah bin 'Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.

Verily, for those who have Taqwa, there will be a success (31)Hada'iq and vineyards (32)And Kawa'ib Atrab (33)And a cup Dihaq (34)No Laghw shall they hear therein, nor lying (35)Rewarded from your Lord with a sufficient gift (36) The Great Success will be for Those Who have Taqwa Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says, إِنَّ لِلْمُتَّقِينَ مَفَازًا (Verily, for those who have Taqwa, there will be a success;) Ibn 'Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn 'Abbas, because Allah says after this, حَدَائِقَ (Hada'iq) And Hada'iq are gardens of palm trees and other things. وَأَعْنَابًا - وَكَوَاعِبَ أَتْرَابًا (And vineyards, and Kawa'ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn 'Abbas, Mujahid and others have said, كَوَاعِبَ (Kawa'ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi'ah. Concerning Allah's statement, وَكَأْسًا دِهَاقًا (And a cup Dihaq.) Ibn 'Abbas said, "Continuously filled." 'Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said, دِهَاقًا (Dihaq) "This means completely filled." Then Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says, جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا (Rewarded from your Lord with a sufficient gift.) meaning, 'this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me." رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا - يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا - ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا - إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom they cannot dare to speak.)(38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.)(39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!)(40. Verily, We have warned you of a near torment – the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!") No one will dare to speak before Allah – not even the Angels - without first receiving Permission Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says, لَا يَمْلِكُونَ مِنْهُ خِطَابًا (With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says, مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ (Who is he that can intercede with Him except with His permission?)(2:255) It is also similar to His statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak)(78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha'bi, Sa'id bin Jubayr and Ad-Dahhak. This is as Allah says, نَزَلَ بِهِ الرُّوحُ الْأَمِينُ - عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.)(26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said; إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ (except him whom Ar-Rahman allows,) This is similar to Allah's statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) This is similar to what has been confirmed in the Sahih, that the Prophet ﷺ said, وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل (And none will speak on that Day except the Messengers.)" Allah said, وَقَالَ صَوَابًا (and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and 'Ikrimah both said. In reference to Allah's statement, ذَٰلِكَ الْيَوْمُ الْحَقُّ (That is the True Day.) meaning, it will come to pass and there is no avoiding it. فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا (So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him. The Day of Judgement is Near Allah said, إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا (Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass. يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ (the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him – the good and bad, and the old and new. This is similar to Allah's statement, وَوَجَدُوا مَا عَمِلُوا حَاضِرًا (And they will find all that they did, placed before them.)(18:49) It is also similar to His statement, يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.)(75:13) Then Allah says, وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life. He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns. Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say, يَا لَيْتَنِي كُنتُ تُرَابًا (Would that I were dust!) meaning, 'I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, 'Abdullah bin 'Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.

Verily, for those who have Taqwa, there will be a success (31)Hada'iq and vineyards (32)And Kawa'ib Atrab (33)And a cup Dihaq (34)No Laghw shall they hear therein, nor lying (35)Rewarded from your Lord with a sufficient gift (36) The Great Success will be for Those Who have Taqwa Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says, إِنَّ لِلْمُتَّقِينَ مَفَازًا (Verily, for those who have Taqwa, there will be a success;) Ibn 'Abbas and Ad-Dahhak both said, "A place of enjoyable recreation." Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire." The most obvious meaning here is the statement of Ibn 'Abbas, because Allah says after this, حَدَائِقَ (Hada'iq) And Hada'iq are gardens of palm trees and other things. وَأَعْنَابًا - وَكَوَاعِبَ أَتْرَابًا (And vineyards, and Kawa'ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn 'Abbas, Mujahid and others have said, كَوَاعِبَ (Kawa'ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age." The explanation of this has already been mentioned in Surat Al-Waqi'ah. Concerning Allah's statement, وَكَأْسًا دِهَاقًا (And a cup Dihaq.) Ibn 'Abbas said, "Continuously filled." 'Ikrimah said, "Pure." Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said, دِهَاقًا (Dihaq) "This means completely filled." Then Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (No Laghw shall they hear therein, nor lying;) This is similar to Allah's statement, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says, جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا (Rewarded from your Lord with a sufficient gift.) meaning, 'this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me." This means that he sufficiently provided for me." From this comes the saying, "Allah is sufficient for me." رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا - يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا - ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا - إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom they cannot dare to speak.)(38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.)(39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!)(40. Verily, We have warned you of a near torment – the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!") No one will dare to speak before Allah – not even the Angels - without first receiving Permission Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says, لَا يَمْلِكُونَ مِنْهُ خِطَابًا (With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says, مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ (Who is he that can intercede with Him except with His permission?)(2:255) It is also similar to His statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak)(78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha'bi, Sa'id bin Jubayr and Ad-Dahhak. This is as Allah says, نَزَلَ بِهِ الرُّوحُ الْأَمِينُ - عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.)(26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said; إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ (except him whom Ar-Rahman allows,) This is similar to Allah's statement, يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ (On the Day when it comes, no person shall speak except by His leave.)(11:105) This is similar to what has been confirmed in the Sahih, that the Prophet ﷺ said, وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل (And none will speak on that Day except the Messengers.)" Allah said, وَقَالَ صَوَابًا (and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and 'Ikrimah both said. In reference to Allah's statement, ذَٰلِكَ الْيَوْمُ الْحَقُّ (That is the True Day.) meaning, it will come to pass and there is no avoiding it. فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا (So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him. The Day of Judgement is Near Allah said, إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا (Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass. يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ (the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him – the good and bad, and the old and new. This is similar to Allah's statement, وَوَجَدُوا مَا عَمِلُوا حَاضِرًا (And they will find all that they did, placed before them.)(18:49) It is also similar to His statement, يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.)(75:13) Then Allah says, وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا (and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life. He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns. Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say, يَا لَيْتَنِي كُنتُ تُرَابًا (Would that I were dust!) meaning, 'I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, 'Abdullah bin 'Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالنَّازِعَاتِ غَرْقًا - وَالنَّاشِطَاتِ نَشْطًا - وَالسَّابِحَاتِ سَبْحًا - فَالسَّابِقَاتِ سَبْقًا - فَالْمُدَبِّرَاتِ أَمْرًا - يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ - قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - أَبْصَارُهَا خَاشِعَةٌ - يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ - فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (1. By those who pull out, drowning.)(2. By those who free briskly.)(3. And by the swimmers, swimming.)(4. And by the racers, racing.)(5. And by those who arrange affairs.)(6. On the Day the Rajifah shakes,)(7. Followed by the Radifah.)(8. Hearts that Day will tremble.)(9. Their vision humiliated.)(10. They say: "Shall we indeed be brought back from Al-Hafirah?")(11. "Even after we are bones Nakhirah?")(12. They say: "It would in that case, be a return with loss!")(13. But it will be only a single Zajrah.)(14. When behold, they are at As-Sahirah.) Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas'ud, Ibn 'Abbas, Masruq, Sa'id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, وَالنَّازِعَاتِ غَرْقًا (By those who pull out, drowning.) "These are the angels who remove the souls from the Children of Adam." Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him (i.e., his soul from him) due to their briskness. This is the meaning of Allah's statement, وَالنَّاشِطَاتِ نَشْطًا (By those who free briskly.) This has been mentioned by Ibn 'Abbas. In reference to Allah's statement, وَالسَّابِحَاتِ سَبْحًا (And by the swimmers, swimming.) Ibn Mas'ud said, "They are the angels." Similar statements have been reported from 'Ali, Mujahid, Sa'id bin Jubayr, and Abu Salih. Concerning Allah's statement, فَالسَّابِقَاتِ سَبْقًا (And by the racers, racing.) It has been narrated from 'Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, فَالْمُدَبِّرَاتِ أَمْرًا (And by those who arrange affairs.) Ali, Mujahid, 'Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, and As-Suddi all said, "They are the angels." Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic." The Description of the Day of Judgement, the People, and what They will say Then Allah says, يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ (On the Day the Rajifah shakes, followed by the Radifah.) Ibn 'Abbas said, "These are the two blasts (of the Trumpet) – the first and the second." Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, يَوْمَ تَرْجُفُ الرَّاجِفَةُ (On the Day the Rajifah shakes,) This is similar to Allah's statement, يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ (On the Day the earth and the mountains shake.)(73:14) The second is Ar-Radifah, and it is like the Allah's statement, وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (And the earth and mountains shall be removed from their places, and crushed with a single crushing.)(69:14)" Concerning Allah's statement, قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (Hearts that Day will tremble.) Ibn 'Abbas said, "This means afraid." Mujahid and Qatadah also said this. أَبْصَارُهَا خَاشِعَةٌ (Their vision humiliated.) meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ (They say: "Shall we indeed be brought back from Al-Hafirah?") meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, أَإِذَا كُنَّا عِظَامًا نَّخِرَةً (Even after we are bones Nakhirah?) It has also been recited: (نَاخِرَةً) (Nākhirah) Ibn 'Abbas, Mujahid and Qatadah, all said, "This means decayed." Ibn 'Abbas said, "It is the bone when it has decayed and air enters into it." Concerning their saying, تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ (It would in that case be a return with loss.)(79:12) Muhammad bin Ka'b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers." Allah then says, فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ (But it will be only a single Zajrah. When behold, they are at As-Sahirah.) meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا (On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!)(17:52) Allah has also said, وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And our commandment is but one as the twinkling of an eye.)(54:50) Allah also says, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ (And the matter of the Hour is not but as a twinkling of the eye, or even nearer.)(16:77) Allah then says, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) Ibn 'Abbas said, "As-Sahirah means the entire earth." Sa'id bin Jubayr, Qatadah and Abu Salih have all said this as well. 'Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth." Mujahid said, "They will be at its (the earth's) lowest part, and they will be brought out to highest part." Then he said, "As-Sahirah is a level place." Ar-Rabi' bin Anas said, فَإِذَا هُم بِالسَّاهِرَةِ (When behold, they are at As-Sahirah.) "Allah says, يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ (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.)(14:48) and He says, وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا - فَيَذَرُهَا قَاعًا صَفْصَفًا - لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.")(20:105-107) and Allah says, وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.)(18:47) and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth (of this life). It will be an earth that no sin will be performed on it, nor will any blood be shed upon it."

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

Has there come to you the story of Musa (15)When his Lord called him in the holy valley of Tuwa (16)Go to Fir'awn; verily, he has transgressed all bounds (17)And say to him: "Would you purify yourself? (18)"And that I guide you to your Lord, so you should fear Him? (19)Then he showed him the great sign (20)But he denied and disobeyed (21)Then he turned back, striving (22)So he gathered and called out (23)Saying: "I am your lord, most high. (24)So Allah seized him with punishing example for the Hereafter and the first (life)(25)In this is a lesson for whoever fears (26) Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah Allah informs His Messenger Muhammad ﷺ about His Messenger Musa. He mentions that he sent Musa to Fir'awn and He aided him with miracles. Yet, even after this, Fir'awn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you (Muhammad ﷺ) and rejects that which you have been sent with. This is why Allah says at the end of the story, إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a Lesson for whoever fears.) Allah begins by saying, هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (Has there come to you the story of Musa?) meaning, have you heard of his story? إِذْ نَادَاهُ رَبُّهُ (When his Lord called him) meaning, He called out speaking to him. بِالْوَادِ الْمُقَدَّسِ (in the holy valley) meaning purified طُوًى (Tuwa) According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him: اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ (Go to Fir'awn; verily, he has transgressed all bounds.) meaning, he has become haughty, rebellious and arrogant. فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ (And say to him: "Would you purify yourself'?') meaning, say to him, "Will you respond to the path and way that will purify you?" This means, 'will you submit (accept Islam) and be obedient?' وَأَهْدِيَكَ إِلَىٰ رَبِّكَ (And that I guide to your Lord,) meaning, 'I will guide you to the worship of your Lord.' فَتَخْشَىٰ (so that you fear) meaning, 'so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.' فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ (Then he showed him the great sign.) This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. فَكَذَّبَ وَعَصَىٰ (But he denied and disobeyed.) meaning, he (Fir'awn) rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa (i.e., his call) could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it (faith) is to comply with the truth and submit to it. Concerning Allah's statement, ثُمَّ أَدْبَرَ يَسْعَىٰ (Then he turned back, striving.) meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. فَحَشَرَ فَنَادَىٰ (So he gathered (his people) and called out) meaning, among his people. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (Saying; I am your lord, most high.") Ibn 'Abbas and Mujahid both said, "This is the word which Fir'awn said after he said, مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي ('I have not known of any other god for you all other than me)(28:38) for the past forty years.'" Allah then says, فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So Allah seized him with a punishing example for the Hereafter and the first (life). meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ (And on the Day of Resurrection, evil indeed is the gift gifted [i.e., the curse (in this world) pursued by another curse (in this world) pursued by another curse (in the Hereafter)].)(11:99) This is as Allah says, وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ (And We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.)(28:41) Allah said; إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ (In this is a lesson for whoever fears.) أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - رَفَعَ سَمْكَهَا فَسَوَّاهَا - وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - وَالْجِبَالَ أَرْسَاهَا - مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (27. Are you more difficult to create or is the heaven that He constructed?)(28. He raised its height, and has perfected it.)(29. Its night He covers and He brings out its forenoon.)(30. And after that He spread the earth,)(31. And brought forth therefrom its water and its pasture.)(32. And the mountains He has fixed firmly,)(33. As provision and benefit for you and your cattle.) Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; أَأَنتُمْ (Are you) 'O people' أَشَدُّ خَلْقًا أَمِ السَّمَاءُ (more difficult to create or is the heaven…?) meaning, 'rather the heaven is more difficult to create than you.' As Allah said; لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ (the creation of the heavens and the earth is greater than the creation of mankind;)(40:57) And His saying; أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.)(36:81) Then Allah says, بَنَاهَا (He constructed) He explains this by His statement, رَفَعَ سَمْكَهَا فَسَوَّاهَا (He raised its height, and has perfected it.) meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (Its night He covers and He brings out its forenoon.) meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn 'Abbas said, "He did Aghtasha of its night means that He made it dark." Mujahid, 'Ikrimah, Sa'id bin Jubayr and a large group have said this as well. In reference to Allah's statement, وَأَخْرَجَ ضُحَاهَا (And He brings out its forenoon.) meaning, He illuminated its day. Then Allah says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And after that He spread the earth,) He explains this statement by the statement that follows it, أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (And brought forth therefrom its water and its pasture.) It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn 'Abbas and others, and it was the explanation preferred by Ibn Jarir. In reference to the statement of Allah, وَالْجِبَالَ أَرْسَاهَا (And the mountains He has fixed firmly,) meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (As provision and benefit for you and your cattle.) meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it (the earth) would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures (mankind) providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life.

But when there comes the Greatest Catastroph (34)The Day when man shall remember what he strove for (35)And Hell shall be made apparent for whoever sees (36)Then for him who transgresse (37)And preferred the life of this world (38)Verily, his abode will be the Hell (39)But as for him who feared standing before his Lord, and forbade himself from desire (40)Verily, Paradise will be his abode (41)They ask you about the Hour when will be its appointed tim (42)What do you have to mention of it (43)To your Lord it is limited (44)You are only a warner for those who fear it (45)The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning (46) The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn 'Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (And the Hour will be more grievous and more bitter.)(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (On the Day will man remember, but how will that remembrance avail him?)(89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَىٰ (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَآثَرَ الْحَيَاةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَىٰ رَبِّكَ مُنتَهَاهَا (They ask you about the Hour – when will be its appointed time? What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.")(7:187) Allah says here, إِلَىٰ رَبِّكَ مُنتَهَاهَا (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا (You are only a warner for those who fear it,) meaning, 'I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn 'Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) "As for 'Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَاهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi'at. And to Allah belongs all praise and thanks.

But when there comes the Greatest Catastroph (34)The Day when man shall remember what he strove for (35)And Hell shall be made apparent for whoever sees (36)Then for him who transgresse (37)And preferred the life of this world (38)Verily, his abode will be the Hell (39)But as for him who feared standing before his Lord, and forbade himself from desire (40)Verily, Paradise will be his abode (41)They ask you about the Hour when will be its appointed tim (42)What do you have to mention of it (43)To your Lord it is limited (44)You are only a warner for those who fear it (45)The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning (46) The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn 'Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (And the Hour will be more grievous and more bitter.)(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (On the Day will man remember, but how will that remembrance avail him?)(89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَىٰ (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَآثَرَ الْحَيَاةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَىٰ رَبِّكَ مُنتَهَاهَا (They ask you about the Hour – when will be its appointed time? What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.")(7:187) Allah says here, إِلَىٰ رَبِّكَ مُنتَهَاهَا (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا (You are only a warner for those who fear it,) meaning, 'I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn 'Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) "As for 'Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَاهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi'at. And to Allah belongs all praise and thanks.

But when there comes the Greatest Catastroph (34)The Day when man shall remember what he strove for (35)And Hell shall be made apparent for whoever sees (36)Then for him who transgresse (37)And preferred the life of this world (38)Verily, his abode will be the Hell (39)But as for him who feared standing before his Lord, and forbade himself from desire (40)Verily, Paradise will be his abode (41)They ask you about the Hour when will be its appointed tim (42)What do you have to mention of it (43)To your Lord it is limited (44)You are only a warner for those who fear it (45)The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning (46) The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn 'Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (And the Hour will be more grievous and more bitter.)(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (On the Day will man remember, but how will that remembrance avail him?)(89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَىٰ (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَآثَرَ الْحَيَاةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَىٰ رَبِّكَ مُنتَهَاهَا (They ask you about the Hour – when will be its appointed time? What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.")(7:187) Allah says here, إِلَىٰ رَبِّكَ مُنتَهَاهَا (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا (You are only a warner for those who fear it,) meaning, 'I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn 'Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) "As for 'Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَاهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi'at. And to Allah belongs all praise and thanks.

But when there comes the Greatest Catastroph (34)The Day when man shall remember what he strove for (35)And Hell shall be made apparent for whoever sees (36)Then for him who transgresse (37)And preferred the life of this world (38)Verily, his abode will be the Hell (39)But as for him who feared standing before his Lord, and forbade himself from desire (40)Verily, Paradise will be his abode (41)They ask you about the Hour when will be its appointed tim (42)What do you have to mention of it (43)To your Lord it is limited (44)You are only a warner for those who fear it (45)The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning (46) The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn 'Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (And the Hour will be more grievous and more bitter.)(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (On the Day will man remember, but how will that remembrance avail him?)(89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَىٰ (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَآثَرَ الْحَيَاةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَىٰ رَبِّكَ مُنتَهَاهَا (They ask you about the Hour – when will be its appointed time? What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.")(7:187) Allah says here, إِلَىٰ رَبِّكَ مُنتَهَاهَا (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا (You are only a warner for those who fear it,) meaning, 'I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn 'Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) "As for 'Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَاهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi'at. And to Allah belongs all praise and thanks.

But when there comes the Greatest Catastroph (34)The Day when man shall remember what he strove for (35)And Hell shall be made apparent for whoever sees (36)Then for him who transgresse (37)And preferred the life of this world (38)Verily, his abode will be the Hell (39)But as for him who feared standing before his Lord, and forbade himself from desire (40)Verily, Paradise will be his abode (41)They ask you about the Hour when will be its appointed tim (42)What do you have to mention of it (43)To your Lord it is limited (44)You are only a warner for those who fear it (45)The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning (46) The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn 'Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (And the Hour will be more grievous and more bitter.)(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (On the Day will man remember, but how will that remembrance avail him?)(89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَىٰ (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَآثَرَ الْحَيَاةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَىٰ رَبِّكَ مُنتَهَاهَا (They ask you about the Hour – when will be its appointed time? What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.")(7:187) Allah says here, إِلَىٰ رَبِّكَ مُنتَهَاهَا (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا (You are only a warner for those who fear it,) meaning, 'I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn 'Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) "As for 'Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَاهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi'at. And to Allah belongs all praise and thanks.

But when there comes the Greatest Catastroph (34)The Day when man shall remember what he strove for (35)And Hell shall be made apparent for whoever sees (36)Then for him who transgresse (37)And preferred the life of this world (38)Verily, his abode will be the Hell (39)But as for him who feared standing before his Lord, and forbade himself from desire (40)Verily, Paradise will be his abode (41)They ask you about the Hour when will be its appointed tim (42)What do you have to mention of it (43)To your Lord it is limited (44)You are only a warner for those who fear it (45)The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning (46) The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn 'Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (And the Hour will be more grievous and more bitter.)(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (On the Day will man remember, but how will that remembrance avail him?)(89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَىٰ (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَآثَرَ الْحَيَاةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَىٰ رَبِّكَ مُنتَهَاهَا (They ask you about the Hour – when will be its appointed time? What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.")(7:187) Allah says here, إِلَىٰ رَبِّكَ مُنتَهَاهَا (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا (You are only a warner for those who fear it,) meaning, 'I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn 'Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) "As for 'Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَاهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi'at. And to Allah belongs all praise and thanks.

But when there comes the Greatest Catastroph (34)The Day when man shall remember what he strove for (35)And Hell shall be made apparent for whoever sees (36)Then for him who transgresse (37)And preferred the life of this world (38)Verily, his abode will be the Hell (39)But as for him who feared standing before his Lord, and forbade himself from desire (40)Verily, Paradise will be his abode (41)They ask you about the Hour when will be its appointed tim (42)What do you have to mention of it (43)To your Lord it is limited (44)You are only a warner for those who fear it (45)The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning (46) The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn 'Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (And the Hour will be more grievous and more bitter.)(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (On the Day will man remember, but how will that remembrance avail him?)(89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَىٰ (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَآثَرَ الْحَيَاةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَىٰ رَبِّكَ مُنتَهَاهَا (They ask you about the Hour – when will be its appointed time? What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.")(7:187) Allah says here, إِلَىٰ رَبِّكَ مُنتَهَاهَا (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا (You are only a warner for those who fear it,) meaning, 'I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn 'Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) "As for 'Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَاهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi'at. And to Allah belongs all praise and thanks.

But when there comes the Greatest Catastroph (34)The Day when man shall remember what he strove for (35)And Hell shall be made apparent for whoever sees (36)Then for him who transgresse (37)And preferred the life of this world (38)Verily, his abode will be the Hell (39)But as for him who feared standing before his Lord, and forbade himself from desire (40)Verily, Paradise will be his abode (41)They ask you about the Hour when will be its appointed tim (42)What do you have to mention of it (43)To your Lord it is limited (44)You are only a warner for those who fear it (45)The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning (46) The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn 'Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (And the Hour will be more grievous and more bitter.)(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (On the Day will man remember, but how will that remembrance avail him?)(89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَىٰ (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَآثَرَ الْحَيَاةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَىٰ رَبِّكَ مُنتَهَاهَا (They ask you about the Hour – when will be its appointed time? What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.")(7:187) Allah says here, إِلَىٰ رَبِّكَ مُنتَهَاهَا (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا (You are only a warner for those who fear it,) meaning, 'I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn 'Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) "As for 'Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَاهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi'at. And to Allah belongs all praise and thanks.

But when there comes the Greatest Catastroph (34)The Day when man shall remember what he strove for (35)And Hell shall be made apparent for whoever sees (36)Then for him who transgresse (37)And preferred the life of this world (38)Verily, his abode will be the Hell (39)But as for him who feared standing before his Lord, and forbade himself from desire (40)Verily, Paradise will be his abode (41)They ask you about the Hour when will be its appointed tim (42)What do you have to mention of it (43)To your Lord it is limited (44)You are only a warner for those who fear it (45)The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning (46) The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn 'Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (And the Hour will be more grievous and more bitter.)(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (On the Day will man remember, but how will that remembrance avail him?)(89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَىٰ (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَآثَرَ الْحَيَاةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَىٰ رَبِّكَ مُنتَهَاهَا (They ask you about the Hour – when will be its appointed time? What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.")(7:187) Allah says here, إِلَىٰ رَبِّكَ مُنتَهَاهَا (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا (You are only a warner for those who fear it,) meaning, 'I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn 'Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) "As for 'Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَاهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi'at. And to Allah belongs all praise and thanks.

But when there comes the Greatest Catastroph (34)The Day when man shall remember what he strove for (35)And Hell shall be made apparent for whoever sees (36)Then for him who transgresse (37)And preferred the life of this world (38)Verily, his abode will be the Hell (39)But as for him who feared standing before his Lord, and forbade himself from desire (40)Verily, Paradise will be his abode (41)They ask you about the Hour when will be its appointed tim (42)What do you have to mention of it (43)To your Lord it is limited (44)You are only a warner for those who fear it (45)The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning (46) The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn 'Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (And the Hour will be more grievous and more bitter.)(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (On the Day will man remember, but how will that remembrance avail him?)(89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَىٰ (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَآثَرَ الْحَيَاةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَىٰ رَبِّكَ مُنتَهَاهَا (They ask you about the Hour – when will be its appointed time? What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.")(7:187) Allah says here, إِلَىٰ رَبِّكَ مُنتَهَاهَا (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا (You are only a warner for those who fear it,) meaning, 'I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn 'Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) "As for 'Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَاهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi'at. And to Allah belongs all praise and thanks.

But when there comes the Greatest Catastroph (34)The Day when man shall remember what he strove for (35)And Hell shall be made apparent for whoever sees (36)Then for him who transgresse (37)And preferred the life of this world (38)Verily, his abode will be the Hell (39)But as for him who feared standing before his Lord, and forbade himself from desire (40)Verily, Paradise will be his abode (41)They ask you about the Hour when will be its appointed tim (42)What do you have to mention of it (43)To your Lord it is limited (44)You are only a warner for those who fear it (45)The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning (46) The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn 'Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (And the Hour will be more grievous and more bitter.)(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (On the Day will man remember, but how will that remembrance avail him?)(89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَىٰ (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَآثَرَ الْحَيَاةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَىٰ رَبِّكَ مُنتَهَاهَا (They ask you about the Hour – when will be its appointed time? What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.")(7:187) Allah says here, إِلَىٰ رَبِّكَ مُنتَهَاهَا (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا (You are only a warner for those who fear it,) meaning, 'I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn 'Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) "As for 'Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَاهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi'at. And to Allah belongs all praise and thanks.

But when there comes the Greatest Catastroph (34)The Day when man shall remember what he strove for (35)And Hell shall be made apparent for whoever sees (36)Then for him who transgresse (37)And preferred the life of this world (38)Verily, his abode will be the Hell (39)But as for him who feared standing before his Lord, and forbade himself from desire (40)Verily, Paradise will be his abode (41)They ask you about the Hour when will be its appointed tim (42)What do you have to mention of it (43)To your Lord it is limited (44)You are only a warner for those who fear it (45)The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning (46) The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ (But when there comes the Great Catastrophe) This refers to the Day of Judgement. This has been said by Ibn 'Abbas. It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ (And the Hour will be more grievous and more bitter.)(54:46) Then Allah says, يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ (The Day when man shall remember what he strove for.) meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (On the Day will man remember, but how will that remembrance avail him?)(89:23) Then Allah says, وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (And Hell shall be made apparent for whoever sees.) meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. فَأَمَّا مَن طَغَىٰ (Then for him who transgressed) meaning, who rebels and behaves arrogantly. وَآثَرَ الْحَيَاةَ الدُّنْيَا (And preferred the life of this world,) meaning, he gives it precedence over the matters of his religion and his Hereafter. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (Verily his abode will be the Hell;) meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (But as for him who feared standing before his Lord and forbade himself from desire.) meaning, he fears the standing before Allah, he fears Allah's judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (Verily Paradise will be his abode.) meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - فِيمَ أَنتَ مِن ذِكْرَاهَا - إِلَىٰ رَبِّكَ مُنتَهَاهَا (They ask you about the Hour – when will be its appointed time? What do you have to mention of it. To your Lord it is limited.) meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allah.")(7:187) Allah says here, إِلَىٰ رَبِّكَ مُنتَهَاهَا (To your Lord it is limited.) Thus, when Jibril asked the Messenger of Allah ﷺ about the time of the last Hour he said, مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ (The one questioned about it knows no more than the questioner.) Allah said, إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا (You are only a warner for those who fear it,) meaning, 'I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.' Allah then says, كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn 'Abbas: كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (The Day they see it (it will be) as if they had not tarried (in this world) except an ('Ashiyyah) afternoon or its (Duha) morning.) "As for 'Ashiyyah, it is the time between noon until the setting of the sun. أَوْ ضُحَاهَا (Or its (Duha) morning) what is between sunrise and midday (noon)." Qatadah said, "This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter." This is the end of the Tafsir of Surat An-Nazi'at. And to Allah belongs all praise and thanks.