Tafsir Ibn Kathir — An-Nazi'at 79:46 – At-Takwir 81:29

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.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ - أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ - أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ - وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ - وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ - فَأَنتَ عَنْهُ تَلَهَّىٰ - كَلَّا إِنَّهَا تَذْكِرَةٌ - فَمَن شَاءَ ذَكَرَهُ - فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ - بِأَيْدِي سَفَرَةٍ - كِرَامٍ بَرَرَةٍ (1. He frowned and turned away.)(2. Because there came to him the blind man.)(3. And how can you know that he might become pure?)(4. Or he might receive admonition, and the admonition might profit him?)(5. As for him who thinks himself self-sufficient,)(6. To him you attend;)(7. What does it matter to you if he will not become pure?)(8. But as for him who came to you running,)(9. And is afraid.)(10. Of him you are neglectful and divert your attention to another.)(11. Nay; indeed it is an admonition.)(12. So, whoever wills, let him pay attention to Him (it).)(13. In Records held in honor,)(14. Exalted, purified.)(15. In the hands of ambassadors (Safarah),)(16. Honorable and obedient.) The Prophet (ﷺ) being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّىٰ - أَن جَاءَهُ الْأَعْمَىٰ - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ (Or he might receive admonition, and the admonition might profit him?) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَىٰ - فَأَنتَ لَهُ تَصَدَّىٰ (As for him who thinks himself self-sufficient. To him you attend;) meaning, 'you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ (What does it matter to you if he will not become pure?) meaning, 'you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَاءَكَ يَسْعَىٰ - وَهُوَ يَخْشَىٰ (But as for him who came to you running. And is afraid.) meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّىٰ (Of him you are neglectful and divert your attention to another.) meaning, 'you are too busy.' Here Allah commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya'la and Ibn Jarir both recorded from 'A'ishah that she said about, عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) "This was revealed about Ibn Umm Maktum, the blind man. He came to the Messenger of Allah ﷺ and began saying, 'Guide me.' At the time the Messenger of Allah ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktum) and faced the other man and said, "Do you think that there is a problem with what I am saying?" The man said, "No!" So it was about this that عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by 'A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلَّا إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَاءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فِي صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِي سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn 'Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from 'A'ishah that the Messenger of Allah ﷺ said, الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qutila mankind! How ungrateful he is (17)From what thing did He create him (18)From a Nutfah He created him and then set him in due proportion (19)Then He made the path easy for him (20)Then He causes him to die and puts him in his grave (21)Then when it is His will, He will resurrect him (22)Nay, but he has not done what He commanded him (23)Then let man look at his food (24)We pour forth water in abundance (25)And We split the earth in clefts (26)And We cause therein Habb to grow (27)And grapes and Qadb (28)And olives and date palms (29)And Ghulb Hada'iq (30)And fruits (Fakihah) and herbage (Abb)(31)A provision and benefit for you and your cattle (32) The Refutation against Whoever denies Life after Death Allah rebukes those who deny the Resurrection and the Final Gathering. قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ (Qutila mankind!) Ad-Dahhak reported from Ibn 'Abbas that he said, قُتِلَ الْإِنسَانُ (Qutila mankind!) "May man be cursed." Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is worse in disbelief than he is." Qatadah said, مَا أَكْفَرَهُ (How ungrateful he is!) "This means none is more cursed than he is." Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says, مِنْ أَيِّ شَيْءٍ خَلَقَهُ - مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.) meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy. ثُمَّ السَّبِيلَ يَسَّرَهُ (Then He made the path easy for him.) Al-'Awfi reported from Ibn 'Abbas, "Then He made his coming out of his mother's belly easy for him." This was also said by 'Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir. Mujahid said, "This is similar to Allah's statement, إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We guided him on the path, he is either grateful or ungrateful.)(76:3) meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Hasan and Ibn Zayd both said the same. This is the most correct view and Allah knows best. Concerning Allah's statement, ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (Then He causes him to die and puts him in his grave.) After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said; ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushur (resuscitation). وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.)(30:20) وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا (And look at the bones, how We bring them together and clothe them with flesh.)(2:259) In the Two Sahihs it is narrated by way of Al-A'mash from Abu Salih, from Abu Hurayrah that the Prophet ﷺ said, كُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)" Concerning Allah's statement, كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay, but has not done what He commanded him.) Ibn Jarir said, "Allah is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth. لَمَّا يَقْضِ مَا أَمَرَهُ (But he has not done what He commanded him.) Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him." What seems apparent to me of its actual meaning – and Allah knows best – is that the Ayah ثُمَّ إِذَا شَاءَ أَنشَرَهُ (Then when it is His will, He will resurrect him.) means, He will resurrect him. كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (Nay! But he has not done what He commanded him.) means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them. The Growth of the Seed and Other Things is a Proof of Life after Death فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ (Then let man look at his food) This is a call to reflect upon Allah's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust. أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (We pour forth water in abundance.) meaning, 'We sent it down from the sky to the earth.' ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (And We split the earth in clefts.) meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).' فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا (And We cause therein Habb to grow. And grapes and Qadb,) Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this. Al-Hasan Al-Basri said, "Al-Qadb is fodder." وَزَيْتُونًا (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil. وَنَخْلًا (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar. وَحَدَائِقَ غُلْبًا (And Ghulb Hada'iq,) meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome." Ibn 'Abbas and Mujahid both said, "It means everything that is gathered and collected." Allah said, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn 'Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people." In one narration reported from him he said, "It is the grass for the livestock animals." Abu 'Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement, وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.'" In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited عَبَسَ وَتَوَلَّىٰ (He frowned and turned away.) then when he reached this Ayah وَفَاكِهَةً وَأَبًّا (And fruits (Fakihah) and herbage (Abb).) he said, 'We already know what Al-Fakihah is, but what is Al-Abb'? Then he said, 'By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'" This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying, فَأَنبَتْنَا فِيهَا حَبًّا - وَعِنَبًا وَقَضْبًا - وَزَيْتُونًا وَنَخْلًا - وَحَدَائِقَ غُلْبًا - وَفَاكِهَةً وَأَبًّا (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).) And then He says, مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ (A provision and benefit for you and your cattle.) meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Then when there comes As-Sakhkha (33)That Day shall a man flee from his brother (34)And from his mother and his father (35)And from his wife and his children (36)Every man that Day will have enough to make him careless of others (37)Some faces that Day will be bright (38)Laughing, rejoicing at good news (39)And other faces that Day will be dust-stained (40)Darkness will cover them (41)Such will be the disbelieving, the wicked evil doers (42) The Day of Judgement and the fleeing of the People from Their Relatives during it Ibn 'Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of." Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet." Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears." يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself." Even 'Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me." Thus, Allah says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.) Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin – due to the terror of that Day." Allah said, لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.) meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا (You will all be gathered barefoot, naked, walking and uncircumcised.) So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness?" The Prophet ﷺ replied, لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ - أو قال: - مَا أَشْغَلَهُ عَنِ النَّظَرِ (Every man among them on that Day will have enough (worries) to make him careless of others) – or he said: (he will be too busy to look.) Ibn 'Abbas narrated that the Prophet ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا (You will all be gathered barefoot, naked and uncircumcised.) So a woman said, "Will we see or look at each others nakedness?" He replied, يَا فُلَانَةُ، لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.) At-Tirmidhi said, "This Hadith is Hasan Sahih." The Faces of the People of Paradise and the People of the Fire on the Day of Judgement Allah says; وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.) meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright. ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Laughing, rejoicing at good news.) meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise. وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ (And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.) meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn 'Abbas said, تَرْهَقُهَا قَتَرَةٌ (Darkness (Qatarah) will cover them.) "This means that they (the faces) will be overcome with darkness." Allah said, أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (Such will be the disbelieving, the wicked evildoers.) meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says, وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا (And they will beget none but wicked disbelievers.)(71:27) This is the end of the Tafsir of Surat 'Abasa, and to Allah all praise and thanks are due.

Then when there comes As-Sakhkha (33)That Day shall a man flee from his brother (34)And from his mother and his father (35)And from his wife and his children (36)Every man that Day will have enough to make him careless of others (37)Some faces that Day will be bright (38)Laughing, rejoicing at good news (39)And other faces that Day will be dust-stained (40)Darkness will cover them (41)Such will be the disbelieving, the wicked evil doers (42) The Day of Judgement and the fleeing of the People from Their Relatives during it Ibn 'Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of." Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet." Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears." يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself." Even 'Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me." Thus, Allah says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.) Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin – due to the terror of that Day." Allah said, لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.) meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا (You will all be gathered barefoot, naked, walking and uncircumcised.) So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness?" The Prophet ﷺ replied, لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ - أو قال: - مَا أَشْغَلَهُ عَنِ النَّظَرِ (Every man among them on that Day will have enough (worries) to make him careless of others) – or he said: (he will be too busy to look.) Ibn 'Abbas narrated that the Prophet ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا (You will all be gathered barefoot, naked and uncircumcised.) So a woman said, "Will we see or look at each others nakedness?" He replied, يَا فُلَانَةُ، لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.) At-Tirmidhi said, "This Hadith is Hasan Sahih." The Faces of the People of Paradise and the People of the Fire on the Day of Judgement Allah says; وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.) meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright. ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Laughing, rejoicing at good news.) meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise. وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ (And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.) meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn 'Abbas said, تَرْهَقُهَا قَتَرَةٌ (Darkness (Qatarah) will cover them.) "This means that they (the faces) will be overcome with darkness." Allah said, أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (Such will be the disbelieving, the wicked evildoers.) meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says, وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا (And they will beget none but wicked disbelievers.)(71:27) This is the end of the Tafsir of Surat 'Abasa, and to Allah all praise and thanks are due.

Then when there comes As-Sakhkha (33)That Day shall a man flee from his brother (34)And from his mother and his father (35)And from his wife and his children (36)Every man that Day will have enough to make him careless of others (37)Some faces that Day will be bright (38)Laughing, rejoicing at good news (39)And other faces that Day will be dust-stained (40)Darkness will cover them (41)Such will be the disbelieving, the wicked evil doers (42) The Day of Judgement and the fleeing of the People from Their Relatives during it Ibn 'Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of." Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet." Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears." يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself." Even 'Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me." Thus, Allah says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.) Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin – due to the terror of that Day." Allah said, لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.) meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا (You will all be gathered barefoot, naked, walking and uncircumcised.) So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness?" The Prophet ﷺ replied, لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ - أو قال: - مَا أَشْغَلَهُ عَنِ النَّظَرِ (Every man among them on that Day will have enough (worries) to make him careless of others) – or he said: (he will be too busy to look.) Ibn 'Abbas narrated that the Prophet ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا (You will all be gathered barefoot, naked and uncircumcised.) So a woman said, "Will we see or look at each others nakedness?" He replied, يَا فُلَانَةُ، لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.) At-Tirmidhi said, "This Hadith is Hasan Sahih." The Faces of the People of Paradise and the People of the Fire on the Day of Judgement Allah says; وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.) meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright. ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Laughing, rejoicing at good news.) meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise. وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ (And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.) meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn 'Abbas said, تَرْهَقُهَا قَتَرَةٌ (Darkness (Qatarah) will cover them.) "This means that they (the faces) will be overcome with darkness." Allah said, أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (Such will be the disbelieving, the wicked evildoers.) meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says, وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا (And they will beget none but wicked disbelievers.)(71:27) This is the end of the Tafsir of Surat 'Abasa, and to Allah all praise and thanks are due.

Then when there comes As-Sakhkha (33)That Day shall a man flee from his brother (34)And from his mother and his father (35)And from his wife and his children (36)Every man that Day will have enough to make him careless of others (37)Some faces that Day will be bright (38)Laughing, rejoicing at good news (39)And other faces that Day will be dust-stained (40)Darkness will cover them (41)Such will be the disbelieving, the wicked evil doers (42) The Day of Judgement and the fleeing of the People from Their Relatives during it Ibn 'Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of." Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet." Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears." يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself." Even 'Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me." Thus, Allah says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.) Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin – due to the terror of that Day." Allah said, لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.) meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا (You will all be gathered barefoot, naked, walking and uncircumcised.) So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness?" The Prophet ﷺ replied, لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ - أو قال: - مَا أَشْغَلَهُ عَنِ النَّظَرِ (Every man among them on that Day will have enough (worries) to make him careless of others) – or he said: (he will be too busy to look.) Ibn 'Abbas narrated that the Prophet ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا (You will all be gathered barefoot, naked and uncircumcised.) So a woman said, "Will we see or look at each others nakedness?" He replied, يَا فُلَانَةُ، لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.) At-Tirmidhi said, "This Hadith is Hasan Sahih." The Faces of the People of Paradise and the People of the Fire on the Day of Judgement Allah says; وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.) meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright. ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Laughing, rejoicing at good news.) meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise. وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ (And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.) meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn 'Abbas said, تَرْهَقُهَا قَتَرَةٌ (Darkness (Qatarah) will cover them.) "This means that they (the faces) will be overcome with darkness." Allah said, أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (Such will be the disbelieving, the wicked evildoers.) meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says, وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا (And they will beget none but wicked disbelievers.)(71:27) This is the end of the Tafsir of Surat 'Abasa, and to Allah all praise and thanks are due.

Then when there comes As-Sakhkha (33)That Day shall a man flee from his brother (34)And from his mother and his father (35)And from his wife and his children (36)Every man that Day will have enough to make him careless of others (37)Some faces that Day will be bright (38)Laughing, rejoicing at good news (39)And other faces that Day will be dust-stained (40)Darkness will cover them (41)Such will be the disbelieving, the wicked evil doers (42) The Day of Judgement and the fleeing of the People from Their Relatives during it Ibn 'Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of." Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet." Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears." يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself." Even 'Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me." Thus, Allah says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.) Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin – due to the terror of that Day." Allah said, لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.) meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا (You will all be gathered barefoot, naked, walking and uncircumcised.) So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness?" The Prophet ﷺ replied, لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ - أو قال: - مَا أَشْغَلَهُ عَنِ النَّظَرِ (Every man among them on that Day will have enough (worries) to make him careless of others) – or he said: (he will be too busy to look.) Ibn 'Abbas narrated that the Prophet ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا (You will all be gathered barefoot, naked and uncircumcised.) So a woman said, "Will we see or look at each others nakedness?" He replied, يَا فُلَانَةُ، لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.) At-Tirmidhi said, "This Hadith is Hasan Sahih." The Faces of the People of Paradise and the People of the Fire on the Day of Judgement Allah says; وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.) meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright. ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Laughing, rejoicing at good news.) meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise. وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ (And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.) meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn 'Abbas said, تَرْهَقُهَا قَتَرَةٌ (Darkness (Qatarah) will cover them.) "This means that they (the faces) will be overcome with darkness." Allah said, أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (Such will be the disbelieving, the wicked evildoers.) meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says, وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا (And they will beget none but wicked disbelievers.)(71:27) This is the end of the Tafsir of Surat 'Abasa, and to Allah all praise and thanks are due.

Then when there comes As-Sakhkha (33)That Day shall a man flee from his brother (34)And from his mother and his father (35)And from his wife and his children (36)Every man that Day will have enough to make him careless of others (37)Some faces that Day will be bright (38)Laughing, rejoicing at good news (39)And other faces that Day will be dust-stained (40)Darkness will cover them (41)Such will be the disbelieving, the wicked evil doers (42) The Day of Judgement and the fleeing of the People from Their Relatives during it Ibn 'Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of." Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet." Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears." يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself." Even 'Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me." Thus, Allah says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.) Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin – due to the terror of that Day." Allah said, لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.) meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا (You will all be gathered barefoot, naked, walking and uncircumcised.) So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness?" The Prophet ﷺ replied, لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ - أو قال: - مَا أَشْغَلَهُ عَنِ النَّظَرِ (Every man among them on that Day will have enough (worries) to make him careless of others) – or he said: (he will be too busy to look.) Ibn 'Abbas narrated that the Prophet ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا (You will all be gathered barefoot, naked and uncircumcised.) So a woman said, "Will we see or look at each others nakedness?" He replied, يَا فُلَانَةُ، لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.) At-Tirmidhi said, "This Hadith is Hasan Sahih." The Faces of the People of Paradise and the People of the Fire on the Day of Judgement Allah says; وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.) meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright. ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Laughing, rejoicing at good news.) meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise. وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ (And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.) meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn 'Abbas said, تَرْهَقُهَا قَتَرَةٌ (Darkness (Qatarah) will cover them.) "This means that they (the faces) will be overcome with darkness." Allah said, أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (Such will be the disbelieving, the wicked evildoers.) meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says, وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا (And they will beget none but wicked disbelievers.)(71:27) This is the end of the Tafsir of Surat 'Abasa, and to Allah all praise and thanks are due.

Then when there comes As-Sakhkha (33)That Day shall a man flee from his brother (34)And from his mother and his father (35)And from his wife and his children (36)Every man that Day will have enough to make him careless of others (37)Some faces that Day will be bright (38)Laughing, rejoicing at good news (39)And other faces that Day will be dust-stained (40)Darkness will cover them (41)Such will be the disbelieving, the wicked evil doers (42) The Day of Judgement and the fleeing of the People from Their Relatives during it Ibn 'Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of." Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet." Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears." يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself." Even 'Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me." Thus, Allah says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.) Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin – due to the terror of that Day." Allah said, لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.) meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا (You will all be gathered barefoot, naked, walking and uncircumcised.) So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness?" The Prophet ﷺ replied, لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ - أو قال: - مَا أَشْغَلَهُ عَنِ النَّظَرِ (Every man among them on that Day will have enough (worries) to make him careless of others) – or he said: (he will be too busy to look.) Ibn 'Abbas narrated that the Prophet ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا (You will all be gathered barefoot, naked and uncircumcised.) So a woman said, "Will we see or look at each others nakedness?" He replied, يَا فُلَانَةُ، لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.) At-Tirmidhi said, "This Hadith is Hasan Sahih." The Faces of the People of Paradise and the People of the Fire on the Day of Judgement Allah says; وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.) meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright. ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Laughing, rejoicing at good news.) meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise. وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ (And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.) meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn 'Abbas said, تَرْهَقُهَا قَتَرَةٌ (Darkness (Qatarah) will cover them.) "This means that they (the faces) will be overcome with darkness." Allah said, أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (Such will be the disbelieving, the wicked evildoers.) meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says, وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا (And they will beget none but wicked disbelievers.)(71:27) This is the end of the Tafsir of Surat 'Abasa, and to Allah all praise and thanks are due.

Then when there comes As-Sakhkha (33)That Day shall a man flee from his brother (34)And from his mother and his father (35)And from his wife and his children (36)Every man that Day will have enough to make him careless of others (37)Some faces that Day will be bright (38)Laughing, rejoicing at good news (39)And other faces that Day will be dust-stained (40)Darkness will cover them (41)Such will be the disbelieving, the wicked evil doers (42) The Day of Judgement and the fleeing of the People from Their Relatives during it Ibn 'Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of." Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet." Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears." يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself." Even 'Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me." Thus, Allah says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.) Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin – due to the terror of that Day." Allah said, لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.) meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا (You will all be gathered barefoot, naked, walking and uncircumcised.) So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness?" The Prophet ﷺ replied, لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ - أو قال: - مَا أَشْغَلَهُ عَنِ النَّظَرِ (Every man among them on that Day will have enough (worries) to make him careless of others) – or he said: (he will be too busy to look.) Ibn 'Abbas narrated that the Prophet ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا (You will all be gathered barefoot, naked and uncircumcised.) So a woman said, "Will we see or look at each others nakedness?" He replied, يَا فُلَانَةُ، لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.) At-Tirmidhi said, "This Hadith is Hasan Sahih." The Faces of the People of Paradise and the People of the Fire on the Day of Judgement Allah says; وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.) meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright. ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Laughing, rejoicing at good news.) meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise. وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ (And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.) meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn 'Abbas said, تَرْهَقُهَا قَتَرَةٌ (Darkness (Qatarah) will cover them.) "This means that they (the faces) will be overcome with darkness." Allah said, أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (Such will be the disbelieving, the wicked evildoers.) meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says, وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا (And they will beget none but wicked disbelievers.)(71:27) This is the end of the Tafsir of Surat 'Abasa, and to Allah all praise and thanks are due.

Then when there comes As-Sakhkha (33)That Day shall a man flee from his brother (34)And from his mother and his father (35)And from his wife and his children (36)Every man that Day will have enough to make him careless of others (37)Some faces that Day will be bright (38)Laughing, rejoicing at good news (39)And other faces that Day will be dust-stained (40)Darkness will cover them (41)Such will be the disbelieving, the wicked evil doers (42) The Day of Judgement and the fleeing of the People from Their Relatives during it Ibn 'Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of." Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet." Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears." يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself." Even 'Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me." Thus, Allah says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.) Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin – due to the terror of that Day." Allah said, لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.) meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا (You will all be gathered barefoot, naked, walking and uncircumcised.) So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness?" The Prophet ﷺ replied, لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ - أو قال: - مَا أَشْغَلَهُ عَنِ النَّظَرِ (Every man among them on that Day will have enough (worries) to make him careless of others) – or he said: (he will be too busy to look.) Ibn 'Abbas narrated that the Prophet ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا (You will all be gathered barefoot, naked and uncircumcised.) So a woman said, "Will we see or look at each others nakedness?" He replied, يَا فُلَانَةُ، لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.) At-Tirmidhi said, "This Hadith is Hasan Sahih." The Faces of the People of Paradise and the People of the Fire on the Day of Judgement Allah says; وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.) meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright. ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Laughing, rejoicing at good news.) meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise. وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ (And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.) meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn 'Abbas said, تَرْهَقُهَا قَتَرَةٌ (Darkness (Qatarah) will cover them.) "This means that they (the faces) will be overcome with darkness." Allah said, أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (Such will be the disbelieving, the wicked evildoers.) meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says, وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا (And they will beget none but wicked disbelievers.)(71:27) This is the end of the Tafsir of Surat 'Abasa, and to Allah all praise and thanks are due.

Then when there comes As-Sakhkha (33)That Day shall a man flee from his brother (34)And from his mother and his father (35)And from his wife and his children (36)Every man that Day will have enough to make him careless of others (37)Some faces that Day will be bright (38)Laughing, rejoicing at good news (39)And other faces that Day will be dust-stained (40)Darkness will cover them (41)Such will be the disbelieving, the wicked evil doers (42) The Day of Judgement and the fleeing of the People from Their Relatives during it Ibn 'Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of." Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet." Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears." يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.) meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself." Even 'Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me." Thus, Allah says, يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ - وَأُمِّهِ وَأَبِيهِ - وَصَٰحِبَتِهِۦ وَبَنِيهِ (That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.) Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin – due to the terror of that Day." Allah said, لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (Every man that Day will have enough to make him careless of others.) meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn 'Abbas that the Messenger of Allah ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا (You will all be gathered barefoot, naked, walking and uncircumcised.) So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness?" The Prophet ﷺ replied, لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ - أو قال: - مَا أَشْغَلَهُ عَنِ النَّظَرِ (Every man among them on that Day will have enough (worries) to make him careless of others) – or he said: (he will be too busy to look.) Ibn 'Abbas narrated that the Prophet ﷺ said, تُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا (You will all be gathered barefoot, naked and uncircumcised.) So a woman said, "Will we see or look at each others nakedness?" He replied, يَا فُلَانَةُ، لِكُلِّ امْرِىءٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.) At-Tirmidhi said, "This Hadith is Hasan Sahih." The Faces of the People of Paradise and the People of the Fire on the Day of Judgement Allah says; وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.) meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright. ضَاحِكَةٌ مُّسْتَبْشِرَةٌ (Laughing, rejoicing at good news.) meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise. وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ (And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.) meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn 'Abbas said, تَرْهَقُهَا قَتَرَةٌ (Darkness (Qatarah) will cover them.) "This means that they (the faces) will be overcome with darkness." Allah said, أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (Such will be the disbelieving, the wicked evildoers.) meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says, وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا (And they will beget none but wicked disbelievers.)(71:27) This is the end of the Tafsir of Surat 'Abasa, and to Allah all praise and thanks are due.

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

What has been narrated about This Surah Imam Ahmad recorded from Ibn 'Umar that the Messenger of Allah ﷺ said, مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى يَوْمِ الْقِيَامَةِ كَأَنَّهُ رَأْيُ عَيْنٍ فَلْيَقْرَأْ: إِذَا الشَّمْسُ كُوِّرَتْ و إِذَا السَّمَآءُ انفَطَرَتْ و إِذَا السَّمَآءُ انشَقَّتْ (Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.)(81:1)(and; (When the heaven is cleft asunder.)(82:1)(and; (When the heaven is split asunder.)(84:1)) Likewise, At-Tirmidhi has also recorded this Hadith. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ - وَإِذَا الْجِبَالُ سُيِّرَتْ - وَإِذَا الْعِشَارُ عُطِّلَتْ - وَإِذَا الْوُحُوشُ حُشِرَتْ - وَإِذَا الْبِحَارُ سُجِّرَتْ - وَإِذَا النُّفُوسُ زُوِّجَتْ - وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ - وَإِذَا الصُّحُفُ نُشِرَتْ - وَإِذَا السَّمَاءُ كُشِطَتْ - وَإِذَا الْجَحِيمُ سُعِّرَتْ - وَإِذَا الْجَنَّةُ أُزْلِفَتْ - عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (1.When the sun is Kuwwirat.)(2. And when the stars Inkadarat.)(3. And when the mountains are made to pass away;)(4. And when the pregnant she-camels are neglected;)(5. And when the wild beasts are gathered together.)(6. And when the seas become as blazing fire.)(7. And when the souls are joined with their mates.)(8. And when the female infant (Al-Maw'udah) buried alive is questioned (Su'ilat):)(9. For what sin was she killed?)(10. And when the pages are laid open.)(11. And when the heaven is Kushitat;)(12. And when Hell is Su'irat.)(13. And when Paradise is brought near.)(14. Every person will know what he has brought.) What will happen on the Day of Judgement, and that is the rolling up of the Sun Ali bin Abi Talhah reported from Ibn 'Abbas: إِذَا الشَّمْسُ كُوِّرَتْ (When the sun is Kuwwirat.) "This means it will be darkened." Al-'Awfi reported from Ibn 'Abbas; "It will go away." Qatadah said, "Its light will go away." Sa'id bin Jubayr said, "Kuwwirat means it will sink in." Abu Salih said, "Kuwwirat means it will be thrown down." At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban ('Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement, كُوِّرَتْ (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away. Al-Bukhari recorded from Abu Hurayrah that the Prophet ﷺ said, الشَّمْسُ وَالْقَمَرُ يُكَوَّرَانِ يَوْمَ الْقِيَامَةِ (The sun and the moon will be rolled up on the Day of Judgement.) Al-Bukhari was alone in recording this Hadith and this is his wording of it. Dispersing the Stars وَإِذَا النُّجُومُ انكَدَرَتْ (And when the stars Inkadarat.) meaning, when they are scattered. This is as Allah says, وَإِذَا الْكَوَاكِبُ انتَثَرَتْ (And when the stars have fallen and scattered.)(82:2) The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi' bin Anas reported from Abu Al-'Aliyah, who reported from Ubayy bin Ka'b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos). وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) This means they will be mixed. وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she camels are neglected;) This means their owners will neglect them. وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire)" Then he (Ubayy) went on to say, "The Jinns will say, 'We come to you with news.' So they will all go to the sea, and it will be a blazing fire. While they are in that state, the earth will be split with one huge crack that will extend from the lowest, seventh earth to the highest, seventh heaven. So while they are in that state, a wind will come that will kill all of them." Ibn Jarir recorded this narration with this wording. Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts Concerning Allah's statement, وَإِذَا الْجِبَالُ سُيِّرَتْ (And when the mountains are made to pass away;) meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says, وَإِذَا الْعِشَارُ عُطِّلَتْ (And when the pregnant she-camels ('Ishar) are neglected ('Uttilat);) Ikrimah and Mujahid said, "'Ishar are (pregnant she-) camels." Mujahid said, "'Uttilat means abandoned and left." Ubayy bin Ka'b and Ad-Dahhak both said, "Their owners will neglect them." Ar-Rabi' bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned." Ad-Dahhak said, "They will be left with no one to tend to them." And the meaning of all of these statements is similar. What is intended is that the 'Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as 'Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it. وَإِذَا الْوُحُوشُ حُشِرَتْ (And when the wild beasts are gathered together.) meaning, gathered. This is as Allah says, وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.)(6:38) Ibn 'Abbas said, "Everything will be gathered, even the flies." This statement was recorded by Ibn Abi Hatim. Allah also says, وَالطَّيْرَ مَحْشُورَةً (And (so did) the birds assembled.)(38:19) meaning, gathered. The Blazing of the Seas Allah says, وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa'id bin Al-Musayyib that 'Ali said to a Jewish man, "Where is the Hell?" The man said, "The sea." 'Ali then said, "I think he is truthful, as Allah says وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) and; وَإِذَا الْبِحَارُ سُجِّرَتْ (And when the seas become as blazing fire.)" This has already been discussed previously with the explanation of Allah's statement, وَالْبَحْرِ الْمَسْجُورِ (And by the seas kindled (Masjur).)(52:6) Joining the Souls Concerning Allah's statement, وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the souls are joined with their mates.) meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says, احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22) Ibn Abi Hatim recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ said, وَإِذَا النُّفُوسُ زُوِّجَتْ الضُّرَبَاءُ: كُلُّ رَجُلٍ مَعَ كُلِّ قَوْمٍ كَانُوا يَعْمَلُونَ عَمَلَهُ وَذَلِكَ بِأَنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ هُمُ الضُّرَبَاءُ ((And When the souls are joined with their mates.) Those who are alike. Every man will be with every group of people who performed the same deeds that he did. This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!)(56:7-10) They are those who are alike.) Questioning the Female Infant Who was buried Alive Allah says, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ - بِأَيِّ ذَنبٍ قُتِلَتْ (And when the female infant (Al-Maw'udah) buried alive is questioned: For what sin was she killed) The majority have recited it as Su'ilat (she is questioned), as it is here. Al-Maw'udah is the female infant that the people of the pre-Islamic time of ignorance would bury in the dirt due to their hatred of girls. Therefore, on the Day of Judgement, the female infant will be asked what sin she committed that caused here to be murdered. This will be a means of frightening her murderer. For verily, if the one who was wronged is questioned, what does the wrongdoer (the one who is guilty of the oppression) think then? 'Ali bin Abi Talhah reported that Ibn 'Abbas said, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant (Al-Maw'udah) buried alive Su'ilat:) "This means that she will ask." Abu Ad-Duha made a similar statement when he said, "She will ask, meaning she will demand restitution for her blood." The same has been reported from As-Suddi and Qatadah. Hadiths have been reported concerning the Maw'udah. Imam Ahmad recorded from 'A'ishah, who reported from Judamah bint Wahb, the sister of 'Ukkashah, that she said, "I was in the presence of the Messenger of Allah ﷺ when he was with some people, and he said, لَقَدْ هَمَمْتُ أَنْ أَنْهَى عَنِ الْغِيلَةِ فَنَظَرْتُ فِي الرُّومِ وَفَارِسَ، فَإِذَا هُمْ يُغِيلُونَ أَوْلَادَهُمْ، وَلَا يَضُرُّ أَوْلَادَهُمْ ذٰلِكَ شَيْئًا (I was about to prohibit sexual relations with breast feeding women, but then I saw that the Romans and the Persians have sexual relations with their women who breast feed their children and it does not harm the children at all.) Then they asked him about interruption of sexual intercourse to prevent the male discharge from entering the womb of the woman, and he said, ذَٰلِكَ الْوَأْدُ الْخَفِيُّ، وَهُوَ الْمَوْءُودَةُ سُئِلَت (That is the minor infanticide and it is the female infant buried alive (Maw'udah) that will be questioned.)" Muslim, Ibn Majah, Abu Dawud, At-Tirmidhi and An-Nasa'i, all recorded this Hadith as well. The Atonement for burying Infant Girls Alive Abdur-Razzaq said that Isra'il informed them from Simak bin Harb, from An-Nu'man bin Bashir, who reported from 'Umar bin Al-Khattab that he said concerning Allah's statement, وَإِذَا الْمَوْءُودَةُ سُئِلَتْ (And when the female infant buried alive is questioned.) "Qays bin 'Asim came to the Messenger of Allah ﷺ and said, 'O Messenger of Allah! Verily, I buried some daughters of mine alive in the period of pre-Islamic ignorance.' The Messenger of Allah ﷺ said, أَعْتِقْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ رَقَبَةً (Free a slave for each one of them.) Then Qays said, 'O Messenger of Allah! Verily, I am an owner of camels.' The Prophet ﷺ said, فَانْحَرْ عَنْ كُلِّ وَاحِدَةٍ مِنْهُنَّ بَدَنَةً (Then sacrifice a camel for each one of them.)" The Distribution of the Pages Allah says, وَإِذَا الصُّحُفُ نُشِرَتْ (And when the pages are laid open.) Ad-Dahhak said, "Every person will be given his paper in his right hand or in his left hand." Qatadah said, "O Son of Adam! It (your paper) is written in, then it is rolled up, then it will be distributed to you on the Day of Judgement. So let each man look at what he himself dictated to be written in his paper." Removing the Heavens, kindling Hellfire, and Paradise being brought near Allah says, وَإِذَا السَّمَاءُ كُشِطَتْ (And when the heaven is Kushitat;) Mujahid said, "It drawns away." As-Suddi said, "Stripped off." Concerning Allah's statement, وَإِذَا الْجَحِيمُ سُعِّرَتْ (And when Hell is Su'irat.) As-Suddi said, "It is heated." In reference to Allah's statement, وَإِذَا الْجَنَّةُ أُزْلِفَتْ (And when Paradise is brought near.) Ad-Dahhak, Abu Malik, Qatadah, and Ar-Rabi' bin Khuthaym, all said, "This means it will be brought near to its inhabitants." Everyone will know what He has brought on the Day of Judgement Concerning Allah's statement, عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ (Every person will know what he has brought.) This is the conclusive response of the previous statements, meaning at the time these matters occur, every soul will know what it has done, and that will be brought forth for it, as Allah says, يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا (On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.)(3:30) Allah also says, 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)

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.

But nay! I swear by Al-Khunnas (15)Al-Jawar Al-Kunnas (16)And by the night when it 'As'as (17)And by the day when it Tanaffas (18)Verily, this is the Word a most honorable messenger (19)Dhi Quwwah, with the Lord of the Throne – Makin (20)Obeyed there, trustworthy (21)And your companion is not a madman (22)And indeed he saw him in the clear horizon (23)And he withholds not a knowledge of the Unseen (24)And it is not the word of the outcast Shaytan (25)Then where are you going (26)Verily, this is no less than a Reminder for the creatures (27)To whomsoever among you who wills to walk straight (28)And you cannot will unless that Allah wills – the Lord of all that exists (29) The Explanation of the Words Al-Khunnas and Al-Kunnas Muslim recorded in his Sahih, and An-Nasa'i in his Book of Tafsir, in explaining this Ayah, from 'Amr bin Hurayth that he said, "I prayed the Morning prayer behind the Prophet ﷺ, and I heard him reciting, فَلَا أُقْسِمُ بِالْخُنَّسِ - الْجَوَارِ الْكُنَّسِ - وَالَّيْلِ إِذَا عَسْعَسَ - وَالصُّبْحِ إِذَا تَنَفَّسَ (But nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas, and by the night when it 'As'as, and by the day when it Tanaffas.)" Ibn Jarir recorded from Khalid bin 'Ar'arah that he heard 'Ali being asked about the Ayah; لَا أُقْسِمُ بِالْـخُـنَّسِ - الْجَوَارِ الْكُنَّسِ (Nay! I swear by Al-Khunnas, Al-Jawar Al-Kunnas.) and he said, "These are the stars that withdraw (disappear) during the day and sweep across the sky (appear) at night." Concerning Allah's statement, وَالَّيْلِ إِذَا عَسْعَسَ (And by the night when it 'As'as.) There are two opinions about this statement. One of them is that this refers to its advancing with its darkness. Mujahid said, "It means its darkening." Sa'id bin Jubayr said, "When it begins." Al-Hasan Al-Basri said, "When it covers the people." This was also said by 'Atiyah Al-'Awfi. 'Ali bin Abi Talhah and Al-'Awfi both reported from Ibn 'Abbas: إِذَا عَسْعَسَ (when it 'As'as) "This means when it goes away." Mujahid, Qatadah and Ad-Dahhak, all said the same. Zayd bin Aslam and his son 'Abdur-Rahman also made a similar statement, when they said, إِذَا عَسْعَسَ (when it 'As'as) "This means when it leaves, and thus it turns away." I believe that the intent in Allah's saying, إِذَا عَسْعَسَ (when it 'As'as) is when it approaches, even though it is correct to use this word for departing also. However, approachment is a more suitable usage here. It is as if Allah is swearing by the night and its darkness when it approaches, and by the morning and its light when it shines from the east. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَىٰ - وَالنَّهَارِ إِذَا تَجَلَّىٰ (By the night as it envelops. By the day as it appears in brightness)(92:1-2) and He also says, وَالضُّحَىٰ - وَالَّيْلِ إِذَا سَجَىٰ (By the forenoon. By the night when it darkens.)(93:1-2) Allah also says, فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا (Cleaver of the daybreak. He has appointed night for resting.)(6:96) And there are other similar Ayat that mention this. Many of the scholars of the fundamentals of language have said that the word 'As'as is used to mean advancing and retreating, with both meanings sharing the same word. Therefore, it is correct that the intent could be both of them, and Allah knows best. Concerning Allah's statement, وَالصُّبْحِ إِذَا تَنَفَّسَ (And by the day when it Tanaffas.) Ad-Dahhak said, "When it rises." Qatadah said, "When it brightens and advances." Jibril descended with the Qur'an and it is not the Result of Insanity Concerning Allah's statement, إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (Verily, this is the Word of a most honorable messenger.) meaning, indeed this Qur'an is being conveyed by a noble messenger, which is referring to an honorable angel, who has good character and a radiant appearance, and he is Jibril. Ibn 'Abbas, Ash-Sha'bi, Maymun bin Mihran, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, Ad-Dahhak and others have said this. ذِي قُوَّةٍ (Dhi Quwwah) This is similar to Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ (He has been taught by one mighty in power, Dhu Mirrah.)(53:5-6) meaning, mighty in creation, mighty in strength and mighty in actions. عِندَ ذِي الْعَرْشِ مَكِينٍ (with the Lord of the Throne Makin,) meaning, he has high status and lofty rank with Allah. مُّطَاعٍ ثَمَّ (Obeyed there,) meaning, he has prestige, his word is listened to, and he is obeyed among the most high gathering (of angels). Qatadah said, مُّطَاعٍ ثَمَّ (Obeyed there) "This means in the heavens. He is not one of the lower ranking (ordinary) angels. Rather he is from the high ranking, prestigious angels. He is respected and has been chosen for (the delivery of) this magnificent Message." Allah then says, أَمِينٍ (trustworthy.) This is a description of Jibril as being trustworthy. This is something very great, that the Almighty Lord has commended His servant and angelic Messenger, Jibril, just as He has commended His servant and human Messenger, Muhammad ﷺ by His statement, وَمَا صَاحِبُكُم بِمَجْنُونٍ (And your companion is not a madman.) Ash-Sha'bi, Maymun bin Mihran, Abu Salih and others who have been previously mentioned, all said, "This refers to Muhammad ﷺ." Allah said, وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.) meaning, indeed Muhammad ﷺ saw Jibril, who brought him the Message from Allah, in the form that Allah created him in (i.e., his true form), and he had six hundred wings. بِالْأُفُقِ الْمُبِينِ (in the clear horizon.) meaning, clear. This refers to the first sighting which occurred at Al-Batha' (Makkah). This incident is mentioned in Allah's statement, عَلَّمَهُ شَدِيدُ الْقُوَىٰ - ذُو مِرَّةٍ فَاسْتَوَىٰ - وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ - ثُمَّ دَنَا فَتَدَلَّىٰ - فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ - فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (He has been taught by one mighty in power (Jibril). Dhu Mirrah, then he rose. While he was in the highest part of the horizon. Then he approached and came closer. And was at a distance of two bows' length or less. So (Allah) revealed to His servant what He revealed.)(53:5-10) The explanation of this and its confirmation has already preceded, as well as the evidence that proves that it is referring to Jibril. It seems apparent – and Allah knows best – that this Surah (At-Takwir) was revealed before the Night Journey (Al-Isra'), because nothing has been mentioned in it except this sighting (of Jibril), and it is the first sighting. The second sighting has been mentioned in Allah's statement, وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ - عِندَ سِدْرَةِ الْمُنتَهَىٰ - عِندَهَا جَنَّةُ الْمَأْوَىٰ - إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (And indeed he saw him (Jibril) at a second descent. Near Sidrah Al-Muntaha. Near it is the Paradise of Abode. When that covered the lote tree which did cover it!)(53:13-16) And these Ayat have only been mentioned in Surat An-Najm, which was revealed after Surat Al-Isra' (The Night Journey). The Prophet (ﷺ) is not Stingy in conveying the Revelation (وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ) (He is not Zanin over the Unseen) [Note: Ibn Kathir presents this recitation of the Ayah, and refers to the version of Hafs; "Some recite it…"] meaning Muhammad ﷺ is not following false conjecture about what Allah revealed. Others have recited this Ayah with the 'Dad' in the word Danin, which means that he is not stingy, but rather he conveys it to everyone. Sufyan bin 'Uyaynah said, "Zanin and Danin both have the same meaning. They mean that he is not a liar, nor is he a wicked, sinful person. The Zanin is one who follows false supposition, and the Danin is one who is stingy." Qatadah said, "The Qur'an was unseen and Allah revealed it to Muhammad ﷺ, and he did not withhold it from the people. Rather he announced it, conveyed it, and offered it to everyone who wanted it." 'Ikrimah, Ibn Zayd and others have made similar statements. Ibn Jarir preferred the recitation Danin. I say that both of recitations have been confirmed by numerous routes of transmission, and its meaning is correct either way, as we have mentioned earlier. The Qur'an is a Reminder for all the Worlds and It is not the Inspiration of Shaytan Allah says, وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ (And it is not the word of the outcast Shaytan.) meaning, this Qur'an is not the statement of an outcast Shaytan. This means that he is not able to produce it, nor is it befitting of him to do so. This is as Allah says, وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ - وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can. Verily, they have been removed far from hearing it.)(26:210-212) Then Allah says, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, where has your reason gone, in rejecting this Qur'an, while it is manifest, clear, and evident that it is the truth from Allah. This is as Abu Bakr As-Siddiq said to the delegation of Bani Hanifah when they came to him as Muslims and he commanded them to recite (something from the Qur'an). So they recited something to him from the so called Qur'an of Musaylimah the Liar, that was total gibberish and terribly poor in style. Thus, Abu Bakr said, "Woe unto you! Where have your senses gone? By Allah, this speech did not come from a god." Qatadah said, فَأَيْنَ تَذْهَبُونَ (Then where are you going?) meaning, from the Book of Allah and His obedience. Then Allah says, إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ (Verily, this is no less than a Reminder to the creatures.) meaning, this Qur'an is a reminder for all of mankind. They are reminded by it and receive admonition from it. لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) meaning, whoever seeks guidance, then he must adhere to this Qur'an, for verily it is his salvation and guidance. There is no guidance in other than it. وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills – the Lord of all that exists.) This means that the will is not left to you all, so that whoever wishes to be guided, then he is guided, and whoever wishes to be astray, then he goes astray, rather, all of this is according to the will of Allah the Exalted, and He is the Lord of all that exists. It is reported from Sulayman bin Musa that when this Ayah was revealed, لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ (To whomsoever among you who wills to walk straight.) Abu Jahl said, "The matter is up to us. If we wish, we will stand straight, and we do not wish, we will not stand straight." So Allah revealed, وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (And you cannot will unless (it be) that Allah wills the Lord of the all that exists.) This is the end of the Tafsir of Surat At-Takwir, and all praise and thanks are due to Allah.