Tafsir Ibn Kathir — Al-Buruj 85:1 – Al-A'la 87:19

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ ذَاتِ الْبُرُوجِ - وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ - قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ - إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (1. By the heaven holding the Buruj.)(2. And by by the Promised Day.)(3. And by the Witness and by the Witnessed.)(4. Cursed were the People of the Ditch.)(5. Of fire fed with fuel.)(6. When they sat by it.)(7. And they witnessed what they were doing against the believers.)(8. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!)(9. To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(10. Verily, those who put into trial the believing men and believing women, and then do not turn in repentance, then they will have the torment of Hell, and they will have the punishment of the burning Fire.) The Interpretation of the Word Buruj Allah swears by the heaven and its Buruj. The Buruj are the giant stars, as Allah says, تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا (Blessed is He Who has placed in the heaven Buruj, and has placed therein a great lamp (the sun), and a moon giving light.)(25:61) Ibn 'Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and As-Suddi, all said, "Al-Buruj are the stars." Al-Minhal bin 'Amr said, وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (By the heaven holding the Buruj.) "The beautiful creation." Ibn Jarir chose the view that it means the positions of the sun and the moon, which are twelve Buruj. The sun travels through each one of these "Burj" (singular of Buruj) in one month. The moon travels through each one of these Burj in two-and-a-third days, which makes a total of twenty-eight positions, and it is hidden for two nights. The Explanation of the Promised Day and the Witness and the Witnessed Allah says, وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ (And by the Promised Day. And by the Witness, and by the Witnessed.) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, وَالْيَوْمِ الْمَوْعُودِ يَوْمُ الْقِيَامَةِ وَشَاهِدٍ يَوْمُ الْجُمُعَةِ، وَمَا طَلَعَتْ شَمْسٌ وَلَا غَرَبَتْ عَلَى يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ، وَفِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللهَ فِيهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ، وَلَا يَسْتَعِيذُ فِيهَا مِنْ شَرِّ إِلَّا أَعَاذَهُ. وَمَشْهُودٍ يَوْمُ عَرَفَةَ "(And by the Promised Day.) This refers to the Day of Judgement. (And by the Witness.) This refers to Friday, and the sun does not rise or set on a day that is better than Friday. During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him. He does not seek refuge from any evil in it except that Allah will protect him. (And by the Witnessed.) This refers to the day of 'Arafah (in Hajj)." Ibn Khuzaymah also recorded the same Hadith. It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith). It has also been reported from Abu Hurayrah, Ibn 'Abbas, Al-Hasan bin 'Ali, Al-Hasan Al-Basri, Sa'id bin Al-Musayyib, Mujahid, 'Ikrimah and Ad-Dahhaak that they all said that here the Witnessed refers to the Day of Judgement. Al-Baghawi said, "The majority considers the Witness to be Friday, and the Witnessed to be the day of 'Arafah." The Oppression of the People of the Ditch against the Muslims Concerning Allah's statement, قُتِلَ أَصْحَابُ الْأُخْدُودِ (Cursed were (Qutila) the People of the Ditch (Ukhdud).) meaning, the companions of the Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means ditches in the ground. This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion. However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire. Thus, Allah says, قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers.) meaning, they were witnesses to what was done to these believers. Allah said, وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ (And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people. Then Allah says, الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ (To Whom belongs the dominion of the heavens and the earth!) Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them. وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (And Allah is Witness over everything.) meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him. The Story of the Sorcerer, the Monk, the Boy and those who were Forced to Enter the Ditch Imam Ahmad recorded from Suhayb that the Messenger of Allah ﷺ said, كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مَلِكٌ وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبُرَ سِنِّي وَحَضَرَ أَجَلِي، فَادْفَعْ إِلَيَّ غُلَامًا لِأُعَلِّمَهُ السِّحْرَ، فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ، وَكَانَ بَينَ السَّاحِرِ وَ بَينَ الْمَلِكِ رَاهِبٌ فَأَتَى الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ؟ فَشَكَا ذٰلِكَ إِلَى الرَّاهِبِ فَـقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، قَالَ: فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا. فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ قَالَ فَأَخَذَ حَجَرًا فَـقَالَ: اللْهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدَّابَّةَ حَتّٰى يَجُوزَ النَّاسُ، ورَمَاهَا فَقَتَلَهَا وَمَضَىٰ النَّاسُ. (Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, "I have become old and my time is nearly over, so please send me a boy whom I can teach magic." So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: 'My people kept me busy.' And whenever you are afraid of your people, say to them: 'The sorcerer kept me busy.'" So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better." So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road)." Then he struck it with a stone killing it and the people passed by on the road. فَأَخْبَرَ الرَّاهِبَ بِذٰلِكَ فَـقَالَ: أَيْ بُنَيَّ، أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَىٰ، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، فَكَانَ الْغُلَامُ يُبْرِىءُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ، وَكَانَ لِلْمَلِكِ جَلِيسٌ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا هٰهُنَا أَجْمَعُ، فَـقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، فَإِنْ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ فَدَعَا اللهَ فَشَفَاهُ. The boy came to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me." The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me." The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you." So, he believed in and supplicated to Allah, and Allah cured him. ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ، مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَـقَالَ: رَبِّي. فَـقَالَ: أَنَا؟ قَالَ: لَا، رَبِّي وَرَبُّكَ اللهُ، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللهُ، فَلَمْ يَزَلْ يُعَذِّبُهُ حَتّٰى دَلَّ عَلَى الْغُلَامِ، فَبَعَثَ إِلَيْهِ فَـقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِىءَ الْأَكْمَهَ وَالْأَبْرَصَ وَهٰذِهِ الْأَدْوَاءَ! قَالَ: مَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، قَالَ: أَنَا؟ قَالَ: لَا. قَالَ: أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتّٰى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَىٰ: ارْجِعْ عَنْ دِينِكَ، فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ. وَقَالَ لِلْغُلَام: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلىٰ جَبَلِ كَذَا وَكَذَا وَقَالَ: إِذَا بَلَغْتُمْ ذرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَغَرِّقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَـقَالَ الْغُلَامُ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَغَرِقُوا أَجْمَعُونَ. Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight?" The courtier replied, "My Lord." The king then said, "I did?" The courtier said, "No, my Lord and your Lord - Allah" The king said, "Do you have another Lord beside me?" The courtier said, "Yes, your Lord and my Lord is Allah." The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, "O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases?" He said, "I do not cure anyone. Only Allah can cure." The king said, "Me?" The boy replied, "No." The king asked, "Do you have another Lord besides me?" The boy answered, "My Lord and your Lord is Allah." So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, "Abandon your religion." The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, "Abandon your religion." He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, "Abandon your religion." He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top." They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish." So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, "What did your companions (the people I sent with you) do?" The boy said, "Allah saved me from them." So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him." So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish." So they were all drowned in the sea. وَجَاءَ الْغُلَامُ حَتّٰى دَخَلَ عَلَى الْمَلِكِ فَـقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَىٰ ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلي حَتّٰى تَفْعَلَ مَا آمُرُكَ بِهِ، فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ تَصْلُبُنِي عَلَى جذع وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ. فَإِنَّكَ إِذَا فَعَلْتَ ذٰلِكَ قَـتَلْتَنِـي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَاهُ وَقَالَ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ، فَـقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَامِ. فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ، قَدْ آمَنَ النَّاسُ كُلُّهُمْ، فَأَمَرَ بِأَفْوَاهِ السِّكَكِ، فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا، قَالَ: فَكَانُوا يَتَعَادُّونَ فِيهَا وَيَتَدَافَعُونَ، فَجَاءَتِ امْرأَةٌ بابْنٍ لَهَا تُرْضِعُهُ، فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَـقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهْ فَإِنَّكِ عَلَى الْحَقِّ Then the boy returned to the king and the king said, "What did your companions do?" The boy replied, "Allah, saved me from them." Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me." The king asked, "And what is that?" The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: 'In the Name of Allah, the Lord of the boy.' If you do this, you will be able to kill me." So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy." The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!" Then it was said to the king, "Do you see what has happened? That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy)." So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire." They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!") Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger ﷺ: قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(85:4-9)" This is what Muhammad bin Ishaq said in his book of Sirah – that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur'ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As'ad Abi Karib, who was the Tubba' who invaded Al-Madinah and put the covering over the Ka'bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha'laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this – if Allah wills – when we discuss the Tafsir of the Surah: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (Have you not seen how your Lord dealt with the Owners of the Elephant?)(105:1) The Punishment of the People of the Ditch Allah said, إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ (Verily, those who put into trial the believing men and believing women,) meaning, they burned (them). This was said by Ibn 'Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza. ثُمَّ لَمْ يَتُوبُوا (and then do not turn in repentance,) meaning, 'they do not cease from what they are doing, and do not regret what they had done before.' فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (then they will have the torment of Hell, and they will have the punishment of the burning Fire.) This is because the recompense is based upon the type of deed performed. Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Awliya' and He still invites them to make repentance and seek forgiveness."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ ذَاتِ الْبُرُوجِ - وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ - قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ - إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (1. By the heaven holding the Buruj.)(2. And by by the Promised Day.)(3. And by the Witness and by the Witnessed.)(4. Cursed were the People of the Ditch.)(5. Of fire fed with fuel.)(6. When they sat by it.)(7. And they witnessed what they were doing against the believers.)(8. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!)(9. To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(10. Verily, those who put into trial the believing men and believing women, and then do not turn in repentance, then they will have the torment of Hell, and they will have the punishment of the burning Fire.) The Interpretation of the Word Buruj Allah swears by the heaven and its Buruj. The Buruj are the giant stars, as Allah says, تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا (Blessed is He Who has placed in the heaven Buruj, and has placed therein a great lamp (the sun), and a moon giving light.)(25:61) Ibn 'Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and As-Suddi, all said, "Al-Buruj are the stars." Al-Minhal bin 'Amr said, وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (By the heaven holding the Buruj.) "The beautiful creation." Ibn Jarir chose the view that it means the positions of the sun and the moon, which are twelve Buruj. The sun travels through each one of these "Burj" (singular of Buruj) in one month. The moon travels through each one of these Burj in two-and-a-third days, which makes a total of twenty-eight positions, and it is hidden for two nights. The Explanation of the Promised Day and the Witness and the Witnessed Allah says, وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ (And by the Promised Day. And by the Witness, and by the Witnessed.) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, وَالْيَوْمِ الْمَوْعُودِ يَوْمُ الْقِيَامَةِ وَشَاهِدٍ يَوْمُ الْجُمُعَةِ، وَمَا طَلَعَتْ شَمْسٌ وَلَا غَرَبَتْ عَلَى يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ، وَفِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللهَ فِيهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ، وَلَا يَسْتَعِيذُ فِيهَا مِنْ شَرِّ إِلَّا أَعَاذَهُ. وَمَشْهُودٍ يَوْمُ عَرَفَةَ "(And by the Promised Day.) This refers to the Day of Judgement. (And by the Witness.) This refers to Friday, and the sun does not rise or set on a day that is better than Friday. During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him. He does not seek refuge from any evil in it except that Allah will protect him. (And by the Witnessed.) This refers to the day of 'Arafah (in Hajj)." Ibn Khuzaymah also recorded the same Hadith. It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith). It has also been reported from Abu Hurayrah, Ibn 'Abbas, Al-Hasan bin 'Ali, Al-Hasan Al-Basri, Sa'id bin Al-Musayyib, Mujahid, 'Ikrimah and Ad-Dahhaak that they all said that here the Witnessed refers to the Day of Judgement. Al-Baghawi said, "The majority considers the Witness to be Friday, and the Witnessed to be the day of 'Arafah." The Oppression of the People of the Ditch against the Muslims Concerning Allah's statement, قُتِلَ أَصْحَابُ الْأُخْدُودِ (Cursed were (Qutila) the People of the Ditch (Ukhdud).) meaning, the companions of the Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means ditches in the ground. This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion. However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire. Thus, Allah says, قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers.) meaning, they were witnesses to what was done to these believers. Allah said, وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ (And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people. Then Allah says, الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ (To Whom belongs the dominion of the heavens and the earth!) Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them. وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (And Allah is Witness over everything.) meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him. The Story of the Sorcerer, the Monk, the Boy and those who were Forced to Enter the Ditch Imam Ahmad recorded from Suhayb that the Messenger of Allah ﷺ said, كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مَلِكٌ وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبُرَ سِنِّي وَحَضَرَ أَجَلِي، فَادْفَعْ إِلَيَّ غُلَامًا لِأُعَلِّمَهُ السِّحْرَ، فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ، وَكَانَ بَينَ السَّاحِرِ وَ بَينَ الْمَلِكِ رَاهِبٌ فَأَتَى الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ؟ فَشَكَا ذٰلِكَ إِلَى الرَّاهِبِ فَـقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، قَالَ: فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا. فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ قَالَ فَأَخَذَ حَجَرًا فَـقَالَ: اللْهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدَّابَّةَ حَتّٰى يَجُوزَ النَّاسُ، ورَمَاهَا فَقَتَلَهَا وَمَضَىٰ النَّاسُ. (Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, "I have become old and my time is nearly over, so please send me a boy whom I can teach magic." So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: 'My people kept me busy.' And whenever you are afraid of your people, say to them: 'The sorcerer kept me busy.'" So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better." So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road)." Then he struck it with a stone killing it and the people passed by on the road. فَأَخْبَرَ الرَّاهِبَ بِذٰلِكَ فَـقَالَ: أَيْ بُنَيَّ، أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَىٰ، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، فَكَانَ الْغُلَامُ يُبْرِىءُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ، وَكَانَ لِلْمَلِكِ جَلِيسٌ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا هٰهُنَا أَجْمَعُ، فَـقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، فَإِنْ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ فَدَعَا اللهَ فَشَفَاهُ. The boy came to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me." The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me." The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you." So, he believed in and supplicated to Allah, and Allah cured him. ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ، مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَـقَالَ: رَبِّي. فَـقَالَ: أَنَا؟ قَالَ: لَا، رَبِّي وَرَبُّكَ اللهُ، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللهُ، فَلَمْ يَزَلْ يُعَذِّبُهُ حَتّٰى دَلَّ عَلَى الْغُلَامِ، فَبَعَثَ إِلَيْهِ فَـقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِىءَ الْأَكْمَهَ وَالْأَبْرَصَ وَهٰذِهِ الْأَدْوَاءَ! قَالَ: مَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، قَالَ: أَنَا؟ قَالَ: لَا. قَالَ: أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتّٰى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَىٰ: ارْجِعْ عَنْ دِينِكَ، فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ. وَقَالَ لِلْغُلَام: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلىٰ جَبَلِ كَذَا وَكَذَا وَقَالَ: إِذَا بَلَغْتُمْ ذرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَغَرِّقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَـقَالَ الْغُلَامُ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَغَرِقُوا أَجْمَعُونَ. Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight?" The courtier replied, "My Lord." The king then said, "I did?" The courtier said, "No, my Lord and your Lord - Allah" The king said, "Do you have another Lord beside me?" The courtier said, "Yes, your Lord and my Lord is Allah." The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, "O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases?" He said, "I do not cure anyone. Only Allah can cure." The king said, "Me?" The boy replied, "No." The king asked, "Do you have another Lord besides me?" The boy answered, "My Lord and your Lord is Allah." So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, "Abandon your religion." The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, "Abandon your religion." He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, "Abandon your religion." He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top." They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish." So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, "What did your companions (the people I sent with you) do?" The boy said, "Allah saved me from them." So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him." So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish." So they were all drowned in the sea. وَجَاءَ الْغُلَامُ حَتّٰى دَخَلَ عَلَى الْمَلِكِ فَـقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَىٰ ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلي حَتّٰى تَفْعَلَ مَا آمُرُكَ بِهِ، فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ تَصْلُبُنِي عَلَى جذع وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ. فَإِنَّكَ إِذَا فَعَلْتَ ذٰلِكَ قَـتَلْتَنِـي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَاهُ وَقَالَ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ، فَـقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَامِ. فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ، قَدْ آمَنَ النَّاسُ كُلُّهُمْ، فَأَمَرَ بِأَفْوَاهِ السِّكَكِ، فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا، قَالَ: فَكَانُوا يَتَعَادُّونَ فِيهَا وَيَتَدَافَعُونَ، فَجَاءَتِ امْرأَةٌ بابْنٍ لَهَا تُرْضِعُهُ، فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَـقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهْ فَإِنَّكِ عَلَى الْحَقِّ Then the boy returned to the king and the king said, "What did your companions do?" The boy replied, "Allah, saved me from them." Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me." The king asked, "And what is that?" The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: 'In the Name of Allah, the Lord of the boy.' If you do this, you will be able to kill me." So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy." The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!" Then it was said to the king, "Do you see what has happened? That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy)." So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire." They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!") Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger ﷺ: قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(85:4-9)" This is what Muhammad bin Ishaq said in his book of Sirah – that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur'ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As'ad Abi Karib, who was the Tubba' who invaded Al-Madinah and put the covering over the Ka'bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha'laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this – if Allah wills – when we discuss the Tafsir of the Surah: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (Have you not seen how your Lord dealt with the Owners of the Elephant?)(105:1) The Punishment of the People of the Ditch Allah said, إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ (Verily, those who put into trial the believing men and believing women,) meaning, they burned (them). This was said by Ibn 'Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza. ثُمَّ لَمْ يَتُوبُوا (and then do not turn in repentance,) meaning, 'they do not cease from what they are doing, and do not regret what they had done before.' فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (then they will have the torment of Hell, and they will have the punishment of the burning Fire.) This is because the recompense is based upon the type of deed performed. Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Awliya' and He still invites them to make repentance and seek forgiveness."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ ذَاتِ الْبُرُوجِ - وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ - قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ - إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (1. By the heaven holding the Buruj.)(2. And by by the Promised Day.)(3. And by the Witness and by the Witnessed.)(4. Cursed were the People of the Ditch.)(5. Of fire fed with fuel.)(6. When they sat by it.)(7. And they witnessed what they were doing against the believers.)(8. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!)(9. To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(10. Verily, those who put into trial the believing men and believing women, and then do not turn in repentance, then they will have the torment of Hell, and they will have the punishment of the burning Fire.) The Interpretation of the Word Buruj Allah swears by the heaven and its Buruj. The Buruj are the giant stars, as Allah says, تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا (Blessed is He Who has placed in the heaven Buruj, and has placed therein a great lamp (the sun), and a moon giving light.)(25:61) Ibn 'Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and As-Suddi, all said, "Al-Buruj are the stars." Al-Minhal bin 'Amr said, وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (By the heaven holding the Buruj.) "The beautiful creation." Ibn Jarir chose the view that it means the positions of the sun and the moon, which are twelve Buruj. The sun travels through each one of these "Burj" (singular of Buruj) in one month. The moon travels through each one of these Burj in two-and-a-third days, which makes a total of twenty-eight positions, and it is hidden for two nights. The Explanation of the Promised Day and the Witness and the Witnessed Allah says, وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ (And by the Promised Day. And by the Witness, and by the Witnessed.) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, وَالْيَوْمِ الْمَوْعُودِ يَوْمُ الْقِيَامَةِ وَشَاهِدٍ يَوْمُ الْجُمُعَةِ، وَمَا طَلَعَتْ شَمْسٌ وَلَا غَرَبَتْ عَلَى يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ، وَفِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللهَ فِيهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ، وَلَا يَسْتَعِيذُ فِيهَا مِنْ شَرِّ إِلَّا أَعَاذَهُ. وَمَشْهُودٍ يَوْمُ عَرَفَةَ "(And by the Promised Day.) This refers to the Day of Judgement. (And by the Witness.) This refers to Friday, and the sun does not rise or set on a day that is better than Friday. During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him. He does not seek refuge from any evil in it except that Allah will protect him. (And by the Witnessed.) This refers to the day of 'Arafah (in Hajj)." Ibn Khuzaymah also recorded the same Hadith. It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith). It has also been reported from Abu Hurayrah, Ibn 'Abbas, Al-Hasan bin 'Ali, Al-Hasan Al-Basri, Sa'id bin Al-Musayyib, Mujahid, 'Ikrimah and Ad-Dahhaak that they all said that here the Witnessed refers to the Day of Judgement. Al-Baghawi said, "The majority considers the Witness to be Friday, and the Witnessed to be the day of 'Arafah." The Oppression of the People of the Ditch against the Muslims Concerning Allah's statement, قُتِلَ أَصْحَابُ الْأُخْدُودِ (Cursed were (Qutila) the People of the Ditch (Ukhdud).) meaning, the companions of the Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means ditches in the ground. This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion. However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire. Thus, Allah says, قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers.) meaning, they were witnesses to what was done to these believers. Allah said, وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ (And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people. Then Allah says, الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ (To Whom belongs the dominion of the heavens and the earth!) Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them. وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (And Allah is Witness over everything.) meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him. The Story of the Sorcerer, the Monk, the Boy and those who were Forced to Enter the Ditch Imam Ahmad recorded from Suhayb that the Messenger of Allah ﷺ said, كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مَلِكٌ وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبُرَ سِنِّي وَحَضَرَ أَجَلِي، فَادْفَعْ إِلَيَّ غُلَامًا لِأُعَلِّمَهُ السِّحْرَ، فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ، وَكَانَ بَينَ السَّاحِرِ وَ بَينَ الْمَلِكِ رَاهِبٌ فَأَتَى الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ؟ فَشَكَا ذٰلِكَ إِلَى الرَّاهِبِ فَـقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، قَالَ: فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا. فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ قَالَ فَأَخَذَ حَجَرًا فَـقَالَ: اللْهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدَّابَّةَ حَتّٰى يَجُوزَ النَّاسُ، ورَمَاهَا فَقَتَلَهَا وَمَضَىٰ النَّاسُ. (Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, "I have become old and my time is nearly over, so please send me a boy whom I can teach magic." So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: 'My people kept me busy.' And whenever you are afraid of your people, say to them: 'The sorcerer kept me busy.'" So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better." So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road)." Then he struck it with a stone killing it and the people passed by on the road. فَأَخْبَرَ الرَّاهِبَ بِذٰلِكَ فَـقَالَ: أَيْ بُنَيَّ، أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَىٰ، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، فَكَانَ الْغُلَامُ يُبْرِىءُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ، وَكَانَ لِلْمَلِكِ جَلِيسٌ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا هٰهُنَا أَجْمَعُ، فَـقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، فَإِنْ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ فَدَعَا اللهَ فَشَفَاهُ. The boy came to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me." The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me." The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you." So, he believed in and supplicated to Allah, and Allah cured him. ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ، مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَـقَالَ: رَبِّي. فَـقَالَ: أَنَا؟ قَالَ: لَا، رَبِّي وَرَبُّكَ اللهُ، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللهُ، فَلَمْ يَزَلْ يُعَذِّبُهُ حَتّٰى دَلَّ عَلَى الْغُلَامِ، فَبَعَثَ إِلَيْهِ فَـقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِىءَ الْأَكْمَهَ وَالْأَبْرَصَ وَهٰذِهِ الْأَدْوَاءَ! قَالَ: مَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، قَالَ: أَنَا؟ قَالَ: لَا. قَالَ: أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتّٰى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَىٰ: ارْجِعْ عَنْ دِينِكَ، فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ. وَقَالَ لِلْغُلَام: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلىٰ جَبَلِ كَذَا وَكَذَا وَقَالَ: إِذَا بَلَغْتُمْ ذرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَغَرِّقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَـقَالَ الْغُلَامُ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَغَرِقُوا أَجْمَعُونَ. Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight?" The courtier replied, "My Lord." The king then said, "I did?" The courtier said, "No, my Lord and your Lord - Allah" The king said, "Do you have another Lord beside me?" The courtier said, "Yes, your Lord and my Lord is Allah." The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, "O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases?" He said, "I do not cure anyone. Only Allah can cure." The king said, "Me?" The boy replied, "No." The king asked, "Do you have another Lord besides me?" The boy answered, "My Lord and your Lord is Allah." So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, "Abandon your religion." The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, "Abandon your religion." He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, "Abandon your religion." He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top." They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish." So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, "What did your companions (the people I sent with you) do?" The boy said, "Allah saved me from them." So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him." So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish." So they were all drowned in the sea. وَجَاءَ الْغُلَامُ حَتّٰى دَخَلَ عَلَى الْمَلِكِ فَـقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَىٰ ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلي حَتّٰى تَفْعَلَ مَا آمُرُكَ بِهِ، فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ تَصْلُبُنِي عَلَى جذع وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ. فَإِنَّكَ إِذَا فَعَلْتَ ذٰلِكَ قَـتَلْتَنِـي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَاهُ وَقَالَ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ، فَـقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَامِ. فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ، قَدْ آمَنَ النَّاسُ كُلُّهُمْ، فَأَمَرَ بِأَفْوَاهِ السِّكَكِ، فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا، قَالَ: فَكَانُوا يَتَعَادُّونَ فِيهَا وَيَتَدَافَعُونَ، فَجَاءَتِ امْرأَةٌ بابْنٍ لَهَا تُرْضِعُهُ، فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَـقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهْ فَإِنَّكِ عَلَى الْحَقِّ Then the boy returned to the king and the king said, "What did your companions do?" The boy replied, "Allah, saved me from them." Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me." The king asked, "And what is that?" The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: 'In the Name of Allah, the Lord of the boy.' If you do this, you will be able to kill me." So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy." The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!" Then it was said to the king, "Do you see what has happened? That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy)." So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire." They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!") Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger ﷺ: قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(85:4-9)" This is what Muhammad bin Ishaq said in his book of Sirah – that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur'ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As'ad Abi Karib, who was the Tubba' who invaded Al-Madinah and put the covering over the Ka'bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha'laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this – if Allah wills – when we discuss the Tafsir of the Surah: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (Have you not seen how your Lord dealt with the Owners of the Elephant?)(105:1) The Punishment of the People of the Ditch Allah said, إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ (Verily, those who put into trial the believing men and believing women,) meaning, they burned (them). This was said by Ibn 'Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza. ثُمَّ لَمْ يَتُوبُوا (and then do not turn in repentance,) meaning, 'they do not cease from what they are doing, and do not regret what they had done before.' فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (then they will have the torment of Hell, and they will have the punishment of the burning Fire.) This is because the recompense is based upon the type of deed performed. Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Awliya' and He still invites them to make repentance and seek forgiveness."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ ذَاتِ الْبُرُوجِ - وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ - قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ - إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (1. By the heaven holding the Buruj.)(2. And by by the Promised Day.)(3. And by the Witness and by the Witnessed.)(4. Cursed were the People of the Ditch.)(5. Of fire fed with fuel.)(6. When they sat by it.)(7. And they witnessed what they were doing against the believers.)(8. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!)(9. To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(10. Verily, those who put into trial the believing men and believing women, and then do not turn in repentance, then they will have the torment of Hell, and they will have the punishment of the burning Fire.) The Interpretation of the Word Buruj Allah swears by the heaven and its Buruj. The Buruj are the giant stars, as Allah says, تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا (Blessed is He Who has placed in the heaven Buruj, and has placed therein a great lamp (the sun), and a moon giving light.)(25:61) Ibn 'Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and As-Suddi, all said, "Al-Buruj are the stars." Al-Minhal bin 'Amr said, وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (By the heaven holding the Buruj.) "The beautiful creation." Ibn Jarir chose the view that it means the positions of the sun and the moon, which are twelve Buruj. The sun travels through each one of these "Burj" (singular of Buruj) in one month. The moon travels through each one of these Burj in two-and-a-third days, which makes a total of twenty-eight positions, and it is hidden for two nights. The Explanation of the Promised Day and the Witness and the Witnessed Allah says, وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ (And by the Promised Day. And by the Witness, and by the Witnessed.) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, وَالْيَوْمِ الْمَوْعُودِ يَوْمُ الْقِيَامَةِ وَشَاهِدٍ يَوْمُ الْجُمُعَةِ، وَمَا طَلَعَتْ شَمْسٌ وَلَا غَرَبَتْ عَلَى يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ، وَفِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللهَ فِيهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ، وَلَا يَسْتَعِيذُ فِيهَا مِنْ شَرِّ إِلَّا أَعَاذَهُ. وَمَشْهُودٍ يَوْمُ عَرَفَةَ "(And by the Promised Day.) This refers to the Day of Judgement. (And by the Witness.) This refers to Friday, and the sun does not rise or set on a day that is better than Friday. During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him. He does not seek refuge from any evil in it except that Allah will protect him. (And by the Witnessed.) This refers to the day of 'Arafah (in Hajj)." Ibn Khuzaymah also recorded the same Hadith. It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith). It has also been reported from Abu Hurayrah, Ibn 'Abbas, Al-Hasan bin 'Ali, Al-Hasan Al-Basri, Sa'id bin Al-Musayyib, Mujahid, 'Ikrimah and Ad-Dahhaak that they all said that here the Witnessed refers to the Day of Judgement. Al-Baghawi said, "The majority considers the Witness to be Friday, and the Witnessed to be the day of 'Arafah." The Oppression of the People of the Ditch against the Muslims Concerning Allah's statement, قُتِلَ أَصْحَابُ الْأُخْدُودِ (Cursed were (Qutila) the People of the Ditch (Ukhdud).) meaning, the companions of the Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means ditches in the ground. This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion. However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire. Thus, Allah says, قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers.) meaning, they were witnesses to what was done to these believers. Allah said, وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ (And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people. Then Allah says, الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ (To Whom belongs the dominion of the heavens and the earth!) Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them. وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (And Allah is Witness over everything.) meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him. The Story of the Sorcerer, the Monk, the Boy and those who were Forced to Enter the Ditch Imam Ahmad recorded from Suhayb that the Messenger of Allah ﷺ said, كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مَلِكٌ وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبُرَ سِنِّي وَحَضَرَ أَجَلِي، فَادْفَعْ إِلَيَّ غُلَامًا لِأُعَلِّمَهُ السِّحْرَ، فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ، وَكَانَ بَينَ السَّاحِرِ وَ بَينَ الْمَلِكِ رَاهِبٌ فَأَتَى الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ؟ فَشَكَا ذٰلِكَ إِلَى الرَّاهِبِ فَـقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، قَالَ: فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا. فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ قَالَ فَأَخَذَ حَجَرًا فَـقَالَ: اللْهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدَّابَّةَ حَتّٰى يَجُوزَ النَّاسُ، ورَمَاهَا فَقَتَلَهَا وَمَضَىٰ النَّاسُ. (Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, "I have become old and my time is nearly over, so please send me a boy whom I can teach magic." So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: 'My people kept me busy.' And whenever you are afraid of your people, say to them: 'The sorcerer kept me busy.'" So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better." So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road)." Then he struck it with a stone killing it and the people passed by on the road. فَأَخْبَرَ الرَّاهِبَ بِذٰلِكَ فَـقَالَ: أَيْ بُنَيَّ، أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَىٰ، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، فَكَانَ الْغُلَامُ يُبْرِىءُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ، وَكَانَ لِلْمَلِكِ جَلِيسٌ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا هٰهُنَا أَجْمَعُ، فَـقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، فَإِنْ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ فَدَعَا اللهَ فَشَفَاهُ. The boy came to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me." The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me." The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you." So, he believed in and supplicated to Allah, and Allah cured him. ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ، مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَـقَالَ: رَبِّي. فَـقَالَ: أَنَا؟ قَالَ: لَا، رَبِّي وَرَبُّكَ اللهُ، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللهُ، فَلَمْ يَزَلْ يُعَذِّبُهُ حَتّٰى دَلَّ عَلَى الْغُلَامِ، فَبَعَثَ إِلَيْهِ فَـقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِىءَ الْأَكْمَهَ وَالْأَبْرَصَ وَهٰذِهِ الْأَدْوَاءَ! قَالَ: مَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، قَالَ: أَنَا؟ قَالَ: لَا. قَالَ: أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتّٰى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَىٰ: ارْجِعْ عَنْ دِينِكَ، فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ. وَقَالَ لِلْغُلَام: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلىٰ جَبَلِ كَذَا وَكَذَا وَقَالَ: إِذَا بَلَغْتُمْ ذرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَغَرِّقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَـقَالَ الْغُلَامُ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَغَرِقُوا أَجْمَعُونَ. Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight?" The courtier replied, "My Lord." The king then said, "I did?" The courtier said, "No, my Lord and your Lord - Allah" The king said, "Do you have another Lord beside me?" The courtier said, "Yes, your Lord and my Lord is Allah." The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, "O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases?" He said, "I do not cure anyone. Only Allah can cure." The king said, "Me?" The boy replied, "No." The king asked, "Do you have another Lord besides me?" The boy answered, "My Lord and your Lord is Allah." So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, "Abandon your religion." The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, "Abandon your religion." He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, "Abandon your religion." He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top." They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish." So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, "What did your companions (the people I sent with you) do?" The boy said, "Allah saved me from them." So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him." So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish." So they were all drowned in the sea. وَجَاءَ الْغُلَامُ حَتّٰى دَخَلَ عَلَى الْمَلِكِ فَـقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَىٰ ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلي حَتّٰى تَفْعَلَ مَا آمُرُكَ بِهِ، فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ تَصْلُبُنِي عَلَى جذع وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ. فَإِنَّكَ إِذَا فَعَلْتَ ذٰلِكَ قَـتَلْتَنِـي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَاهُ وَقَالَ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ، فَـقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَامِ. فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ، قَدْ آمَنَ النَّاسُ كُلُّهُمْ، فَأَمَرَ بِأَفْوَاهِ السِّكَكِ، فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا، قَالَ: فَكَانُوا يَتَعَادُّونَ فِيهَا وَيَتَدَافَعُونَ، فَجَاءَتِ امْرأَةٌ بابْنٍ لَهَا تُرْضِعُهُ، فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَـقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهْ فَإِنَّكِ عَلَى الْحَقِّ Then the boy returned to the king and the king said, "What did your companions do?" The boy replied, "Allah, saved me from them." Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me." The king asked, "And what is that?" The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: 'In the Name of Allah, the Lord of the boy.' If you do this, you will be able to kill me." So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy." The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!" Then it was said to the king, "Do you see what has happened? That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy)." So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire." They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!") Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger ﷺ: قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(85:4-9)" This is what Muhammad bin Ishaq said in his book of Sirah – that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur'ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As'ad Abi Karib, who was the Tubba' who invaded Al-Madinah and put the covering over the Ka'bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha'laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this – if Allah wills – when we discuss the Tafsir of the Surah: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (Have you not seen how your Lord dealt with the Owners of the Elephant?)(105:1) The Punishment of the People of the Ditch Allah said, إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ (Verily, those who put into trial the believing men and believing women,) meaning, they burned (them). This was said by Ibn 'Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza. ثُمَّ لَمْ يَتُوبُوا (and then do not turn in repentance,) meaning, 'they do not cease from what they are doing, and do not regret what they had done before.' فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (then they will have the torment of Hell, and they will have the punishment of the burning Fire.) This is because the recompense is based upon the type of deed performed. Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Awliya' and He still invites them to make repentance and seek forgiveness."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ ذَاتِ الْبُرُوجِ - وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ - قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ - إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (1. By the heaven holding the Buruj.)(2. And by by the Promised Day.)(3. And by the Witness and by the Witnessed.)(4. Cursed were the People of the Ditch.)(5. Of fire fed with fuel.)(6. When they sat by it.)(7. And they witnessed what they were doing against the believers.)(8. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!)(9. To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(10. Verily, those who put into trial the believing men and believing women, and then do not turn in repentance, then they will have the torment of Hell, and they will have the punishment of the burning Fire.) The Interpretation of the Word Buruj Allah swears by the heaven and its Buruj. The Buruj are the giant stars, as Allah says, تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا (Blessed is He Who has placed in the heaven Buruj, and has placed therein a great lamp (the sun), and a moon giving light.)(25:61) Ibn 'Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and As-Suddi, all said, "Al-Buruj are the stars." Al-Minhal bin 'Amr said, وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (By the heaven holding the Buruj.) "The beautiful creation." Ibn Jarir chose the view that it means the positions of the sun and the moon, which are twelve Buruj. The sun travels through each one of these "Burj" (singular of Buruj) in one month. The moon travels through each one of these Burj in two-and-a-third days, which makes a total of twenty-eight positions, and it is hidden for two nights. The Explanation of the Promised Day and the Witness and the Witnessed Allah says, وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ (And by the Promised Day. And by the Witness, and by the Witnessed.) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, وَالْيَوْمِ الْمَوْعُودِ يَوْمُ الْقِيَامَةِ وَشَاهِدٍ يَوْمُ الْجُمُعَةِ، وَمَا طَلَعَتْ شَمْسٌ وَلَا غَرَبَتْ عَلَى يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ، وَفِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللهَ فِيهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ، وَلَا يَسْتَعِيذُ فِيهَا مِنْ شَرِّ إِلَّا أَعَاذَهُ. وَمَشْهُودٍ يَوْمُ عَرَفَةَ "(And by the Promised Day.) This refers to the Day of Judgement. (And by the Witness.) This refers to Friday, and the sun does not rise or set on a day that is better than Friday. During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him. He does not seek refuge from any evil in it except that Allah will protect him. (And by the Witnessed.) This refers to the day of 'Arafah (in Hajj)." Ibn Khuzaymah also recorded the same Hadith. It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith). It has also been reported from Abu Hurayrah, Ibn 'Abbas, Al-Hasan bin 'Ali, Al-Hasan Al-Basri, Sa'id bin Al-Musayyib, Mujahid, 'Ikrimah and Ad-Dahhaak that they all said that here the Witnessed refers to the Day of Judgement. Al-Baghawi said, "The majority considers the Witness to be Friday, and the Witnessed to be the day of 'Arafah." The Oppression of the People of the Ditch against the Muslims Concerning Allah's statement, قُتِلَ أَصْحَابُ الْأُخْدُودِ (Cursed were (Qutila) the People of the Ditch (Ukhdud).) meaning, the companions of the Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means ditches in the ground. This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion. However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire. Thus, Allah says, قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers.) meaning, they were witnesses to what was done to these believers. Allah said, وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ (And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people. Then Allah says, الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ (To Whom belongs the dominion of the heavens and the earth!) Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them. وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (And Allah is Witness over everything.) meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him. The Story of the Sorcerer, the Monk, the Boy and those who were Forced to Enter the Ditch Imam Ahmad recorded from Suhayb that the Messenger of Allah ﷺ said, كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مَلِكٌ وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبُرَ سِنِّي وَحَضَرَ أَجَلِي، فَادْفَعْ إِلَيَّ غُلَامًا لِأُعَلِّمَهُ السِّحْرَ، فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ، وَكَانَ بَينَ السَّاحِرِ وَ بَينَ الْمَلِكِ رَاهِبٌ فَأَتَى الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ؟ فَشَكَا ذٰلِكَ إِلَى الرَّاهِبِ فَـقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، قَالَ: فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا. فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ قَالَ فَأَخَذَ حَجَرًا فَـقَالَ: اللْهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدَّابَّةَ حَتّٰى يَجُوزَ النَّاسُ، ورَمَاهَا فَقَتَلَهَا وَمَضَىٰ النَّاسُ. (Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, "I have become old and my time is nearly over, so please send me a boy whom I can teach magic." So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: 'My people kept me busy.' And whenever you are afraid of your people, say to them: 'The sorcerer kept me busy.'" So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better." So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road)." Then he struck it with a stone killing it and the people passed by on the road. فَأَخْبَرَ الرَّاهِبَ بِذٰلِكَ فَـقَالَ: أَيْ بُنَيَّ، أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَىٰ، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، فَكَانَ الْغُلَامُ يُبْرِىءُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ، وَكَانَ لِلْمَلِكِ جَلِيسٌ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا هٰهُنَا أَجْمَعُ، فَـقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، فَإِنْ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ فَدَعَا اللهَ فَشَفَاهُ. The boy came to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me." The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me." The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you." So, he believed in and supplicated to Allah, and Allah cured him. ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ، مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَـقَالَ: رَبِّي. فَـقَالَ: أَنَا؟ قَالَ: لَا، رَبِّي وَرَبُّكَ اللهُ، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللهُ، فَلَمْ يَزَلْ يُعَذِّبُهُ حَتّٰى دَلَّ عَلَى الْغُلَامِ، فَبَعَثَ إِلَيْهِ فَـقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِىءَ الْأَكْمَهَ وَالْأَبْرَصَ وَهٰذِهِ الْأَدْوَاءَ! قَالَ: مَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، قَالَ: أَنَا؟ قَالَ: لَا. قَالَ: أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتّٰى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَىٰ: ارْجِعْ عَنْ دِينِكَ، فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ. وَقَالَ لِلْغُلَام: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلىٰ جَبَلِ كَذَا وَكَذَا وَقَالَ: إِذَا بَلَغْتُمْ ذرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَغَرِّقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَـقَالَ الْغُلَامُ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَغَرِقُوا أَجْمَعُونَ. Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight?" The courtier replied, "My Lord." The king then said, "I did?" The courtier said, "No, my Lord and your Lord - Allah" The king said, "Do you have another Lord beside me?" The courtier said, "Yes, your Lord and my Lord is Allah." The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, "O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases?" He said, "I do not cure anyone. Only Allah can cure." The king said, "Me?" The boy replied, "No." The king asked, "Do you have another Lord besides me?" The boy answered, "My Lord and your Lord is Allah." So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, "Abandon your religion." The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, "Abandon your religion." He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, "Abandon your religion." He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top." They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish." So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, "What did your companions (the people I sent with you) do?" The boy said, "Allah saved me from them." So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him." So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish." So they were all drowned in the sea. وَجَاءَ الْغُلَامُ حَتّٰى دَخَلَ عَلَى الْمَلِكِ فَـقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَىٰ ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلي حَتّٰى تَفْعَلَ مَا آمُرُكَ بِهِ، فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ تَصْلُبُنِي عَلَى جذع وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ. فَإِنَّكَ إِذَا فَعَلْتَ ذٰلِكَ قَـتَلْتَنِـي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَاهُ وَقَالَ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ، فَـقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَامِ. فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ، قَدْ آمَنَ النَّاسُ كُلُّهُمْ، فَأَمَرَ بِأَفْوَاهِ السِّكَكِ، فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا، قَالَ: فَكَانُوا يَتَعَادُّونَ فِيهَا وَيَتَدَافَعُونَ، فَجَاءَتِ امْرأَةٌ بابْنٍ لَهَا تُرْضِعُهُ، فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَـقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهْ فَإِنَّكِ عَلَى الْحَقِّ Then the boy returned to the king and the king said, "What did your companions do?" The boy replied, "Allah, saved me from them." Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me." The king asked, "And what is that?" The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: 'In the Name of Allah, the Lord of the boy.' If you do this, you will be able to kill me." So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy." The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!" Then it was said to the king, "Do you see what has happened? That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy)." So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire." They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!") Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger ﷺ: قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(85:4-9)" This is what Muhammad bin Ishaq said in his book of Sirah – that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur'ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As'ad Abi Karib, who was the Tubba' who invaded Al-Madinah and put the covering over the Ka'bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha'laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this – if Allah wills – when we discuss the Tafsir of the Surah: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (Have you not seen how your Lord dealt with the Owners of the Elephant?)(105:1) The Punishment of the People of the Ditch Allah said, إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ (Verily, those who put into trial the believing men and believing women,) meaning, they burned (them). This was said by Ibn 'Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza. ثُمَّ لَمْ يَتُوبُوا (and then do not turn in repentance,) meaning, 'they do not cease from what they are doing, and do not regret what they had done before.' فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (then they will have the torment of Hell, and they will have the punishment of the burning Fire.) This is because the recompense is based upon the type of deed performed. Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Awliya' and He still invites them to make repentance and seek forgiveness."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ ذَاتِ الْبُرُوجِ - وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ - قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ - إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (1. By the heaven holding the Buruj.)(2. And by by the Promised Day.)(3. And by the Witness and by the Witnessed.)(4. Cursed were the People of the Ditch.)(5. Of fire fed with fuel.)(6. When they sat by it.)(7. And they witnessed what they were doing against the believers.)(8. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!)(9. To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(10. Verily, those who put into trial the believing men and believing women, and then do not turn in repentance, then they will have the torment of Hell, and they will have the punishment of the burning Fire.) The Interpretation of the Word Buruj Allah swears by the heaven and its Buruj. The Buruj are the giant stars, as Allah says, تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا (Blessed is He Who has placed in the heaven Buruj, and has placed therein a great lamp (the sun), and a moon giving light.)(25:61) Ibn 'Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and As-Suddi, all said, "Al-Buruj are the stars." Al-Minhal bin 'Amr said, وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (By the heaven holding the Buruj.) "The beautiful creation." Ibn Jarir chose the view that it means the positions of the sun and the moon, which are twelve Buruj. The sun travels through each one of these "Burj" (singular of Buruj) in one month. The moon travels through each one of these Burj in two-and-a-third days, which makes a total of twenty-eight positions, and it is hidden for two nights. The Explanation of the Promised Day and the Witness and the Witnessed Allah says, وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ (And by the Promised Day. And by the Witness, and by the Witnessed.) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, وَالْيَوْمِ الْمَوْعُودِ يَوْمُ الْقِيَامَةِ وَشَاهِدٍ يَوْمُ الْجُمُعَةِ، وَمَا طَلَعَتْ شَمْسٌ وَلَا غَرَبَتْ عَلَى يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ، وَفِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللهَ فِيهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ، وَلَا يَسْتَعِيذُ فِيهَا مِنْ شَرِّ إِلَّا أَعَاذَهُ. وَمَشْهُودٍ يَوْمُ عَرَفَةَ "(And by the Promised Day.) This refers to the Day of Judgement. (And by the Witness.) This refers to Friday, and the sun does not rise or set on a day that is better than Friday. During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him. He does not seek refuge from any evil in it except that Allah will protect him. (And by the Witnessed.) This refers to the day of 'Arafah (in Hajj)." Ibn Khuzaymah also recorded the same Hadith. It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith). It has also been reported from Abu Hurayrah, Ibn 'Abbas, Al-Hasan bin 'Ali, Al-Hasan Al-Basri, Sa'id bin Al-Musayyib, Mujahid, 'Ikrimah and Ad-Dahhaak that they all said that here the Witnessed refers to the Day of Judgement. Al-Baghawi said, "The majority considers the Witness to be Friday, and the Witnessed to be the day of 'Arafah." The Oppression of the People of the Ditch against the Muslims Concerning Allah's statement, قُتِلَ أَصْحَابُ الْأُخْدُودِ (Cursed were (Qutila) the People of the Ditch (Ukhdud).) meaning, the companions of the Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means ditches in the ground. This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion. However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire. Thus, Allah says, قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers.) meaning, they were witnesses to what was done to these believers. Allah said, وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ (And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people. Then Allah says, الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ (To Whom belongs the dominion of the heavens and the earth!) Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them. وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (And Allah is Witness over everything.) meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him. The Story of the Sorcerer, the Monk, the Boy and those who were Forced to Enter the Ditch Imam Ahmad recorded from Suhayb that the Messenger of Allah ﷺ said, كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مَلِكٌ وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبُرَ سِنِّي وَحَضَرَ أَجَلِي، فَادْفَعْ إِلَيَّ غُلَامًا لِأُعَلِّمَهُ السِّحْرَ، فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ، وَكَانَ بَينَ السَّاحِرِ وَ بَينَ الْمَلِكِ رَاهِبٌ فَأَتَى الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ؟ فَشَكَا ذٰلِكَ إِلَى الرَّاهِبِ فَـقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، قَالَ: فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا. فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ قَالَ فَأَخَذَ حَجَرًا فَـقَالَ: اللْهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدَّابَّةَ حَتّٰى يَجُوزَ النَّاسُ، ورَمَاهَا فَقَتَلَهَا وَمَضَىٰ النَّاسُ. (Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, "I have become old and my time is nearly over, so please send me a boy whom I can teach magic." So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: 'My people kept me busy.' And whenever you are afraid of your people, say to them: 'The sorcerer kept me busy.'" So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better." So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road)." Then he struck it with a stone killing it and the people passed by on the road. فَأَخْبَرَ الرَّاهِبَ بِذٰلِكَ فَـقَالَ: أَيْ بُنَيَّ، أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَىٰ، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، فَكَانَ الْغُلَامُ يُبْرِىءُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ، وَكَانَ لِلْمَلِكِ جَلِيسٌ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا هٰهُنَا أَجْمَعُ، فَـقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، فَإِنْ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ فَدَعَا اللهَ فَشَفَاهُ. The boy came to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me." The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me." The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you." So, he believed in and supplicated to Allah, and Allah cured him. ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ، مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَـقَالَ: رَبِّي. فَـقَالَ: أَنَا؟ قَالَ: لَا، رَبِّي وَرَبُّكَ اللهُ، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللهُ، فَلَمْ يَزَلْ يُعَذِّبُهُ حَتّٰى دَلَّ عَلَى الْغُلَامِ، فَبَعَثَ إِلَيْهِ فَـقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِىءَ الْأَكْمَهَ وَالْأَبْرَصَ وَهٰذِهِ الْأَدْوَاءَ! قَالَ: مَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، قَالَ: أَنَا؟ قَالَ: لَا. قَالَ: أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتّٰى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَىٰ: ارْجِعْ عَنْ دِينِكَ، فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ. وَقَالَ لِلْغُلَام: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلىٰ جَبَلِ كَذَا وَكَذَا وَقَالَ: إِذَا بَلَغْتُمْ ذرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَغَرِّقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَـقَالَ الْغُلَامُ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَغَرِقُوا أَجْمَعُونَ. Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight?" The courtier replied, "My Lord." The king then said, "I did?" The courtier said, "No, my Lord and your Lord - Allah" The king said, "Do you have another Lord beside me?" The courtier said, "Yes, your Lord and my Lord is Allah." The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, "O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases?" He said, "I do not cure anyone. Only Allah can cure." The king said, "Me?" The boy replied, "No." The king asked, "Do you have another Lord besides me?" The boy answered, "My Lord and your Lord is Allah." So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, "Abandon your religion." The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, "Abandon your religion." He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, "Abandon your religion." He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top." They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish." So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, "What did your companions (the people I sent with you) do?" The boy said, "Allah saved me from them." So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him." So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish." So they were all drowned in the sea. وَجَاءَ الْغُلَامُ حَتّٰى دَخَلَ عَلَى الْمَلِكِ فَـقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَىٰ ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلي حَتّٰى تَفْعَلَ مَا آمُرُكَ بِهِ، فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ تَصْلُبُنِي عَلَى جذع وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ. فَإِنَّكَ إِذَا فَعَلْتَ ذٰلِكَ قَـتَلْتَنِـي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَاهُ وَقَالَ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ، فَـقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَامِ. فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ، قَدْ آمَنَ النَّاسُ كُلُّهُمْ، فَأَمَرَ بِأَفْوَاهِ السِّكَكِ، فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا، قَالَ: فَكَانُوا يَتَعَادُّونَ فِيهَا وَيَتَدَافَعُونَ، فَجَاءَتِ امْرأَةٌ بابْنٍ لَهَا تُرْضِعُهُ، فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَـقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهْ فَإِنَّكِ عَلَى الْحَقِّ Then the boy returned to the king and the king said, "What did your companions do?" The boy replied, "Allah, saved me from them." Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me." The king asked, "And what is that?" The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: 'In the Name of Allah, the Lord of the boy.' If you do this, you will be able to kill me." So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy." The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!" Then it was said to the king, "Do you see what has happened? That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy)." So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire." They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!") Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger ﷺ: قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(85:4-9)" This is what Muhammad bin Ishaq said in his book of Sirah – that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur'ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As'ad Abi Karib, who was the Tubba' who invaded Al-Madinah and put the covering over the Ka'bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha'laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this – if Allah wills – when we discuss the Tafsir of the Surah: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (Have you not seen how your Lord dealt with the Owners of the Elephant?)(105:1) The Punishment of the People of the Ditch Allah said, إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ (Verily, those who put into trial the believing men and believing women,) meaning, they burned (them). This was said by Ibn 'Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza. ثُمَّ لَمْ يَتُوبُوا (and then do not turn in repentance,) meaning, 'they do not cease from what they are doing, and do not regret what they had done before.' فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (then they will have the torment of Hell, and they will have the punishment of the burning Fire.) This is because the recompense is based upon the type of deed performed. Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Awliya' and He still invites them to make repentance and seek forgiveness."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ ذَاتِ الْبُرُوجِ - وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ - قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ - إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (1. By the heaven holding the Buruj.)(2. And by by the Promised Day.)(3. And by the Witness and by the Witnessed.)(4. Cursed were the People of the Ditch.)(5. Of fire fed with fuel.)(6. When they sat by it.)(7. And they witnessed what they were doing against the believers.)(8. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!)(9. To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(10. Verily, those who put into trial the believing men and believing women, and then do not turn in repentance, then they will have the torment of Hell, and they will have the punishment of the burning Fire.) The Interpretation of the Word Buruj Allah swears by the heaven and its Buruj. The Buruj are the giant stars, as Allah says, تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا (Blessed is He Who has placed in the heaven Buruj, and has placed therein a great lamp (the sun), and a moon giving light.)(25:61) Ibn 'Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and As-Suddi, all said, "Al-Buruj are the stars." Al-Minhal bin 'Amr said, وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (By the heaven holding the Buruj.) "The beautiful creation." Ibn Jarir chose the view that it means the positions of the sun and the moon, which are twelve Buruj. The sun travels through each one of these "Burj" (singular of Buruj) in one month. The moon travels through each one of these Burj in two-and-a-third days, which makes a total of twenty-eight positions, and it is hidden for two nights. The Explanation of the Promised Day and the Witness and the Witnessed Allah says, وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ (And by the Promised Day. And by the Witness, and by the Witnessed.) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, وَالْيَوْمِ الْمَوْعُودِ يَوْمُ الْقِيَامَةِ وَشَاهِدٍ يَوْمُ الْجُمُعَةِ، وَمَا طَلَعَتْ شَمْسٌ وَلَا غَرَبَتْ عَلَى يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ، وَفِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللهَ فِيهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ، وَلَا يَسْتَعِيذُ فِيهَا مِنْ شَرِّ إِلَّا أَعَاذَهُ. وَمَشْهُودٍ يَوْمُ عَرَفَةَ "(And by the Promised Day.) This refers to the Day of Judgement. (And by the Witness.) This refers to Friday, and the sun does not rise or set on a day that is better than Friday. During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him. He does not seek refuge from any evil in it except that Allah will protect him. (And by the Witnessed.) This refers to the day of 'Arafah (in Hajj)." Ibn Khuzaymah also recorded the same Hadith. It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith). It has also been reported from Abu Hurayrah, Ibn 'Abbas, Al-Hasan bin 'Ali, Al-Hasan Al-Basri, Sa'id bin Al-Musayyib, Mujahid, 'Ikrimah and Ad-Dahhaak that they all said that here the Witnessed refers to the Day of Judgement. Al-Baghawi said, "The majority considers the Witness to be Friday, and the Witnessed to be the day of 'Arafah." The Oppression of the People of the Ditch against the Muslims Concerning Allah's statement, قُتِلَ أَصْحَابُ الْأُخْدُودِ (Cursed were (Qutila) the People of the Ditch (Ukhdud).) meaning, the companions of the Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means ditches in the ground. This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion. However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire. Thus, Allah says, قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers.) meaning, they were witnesses to what was done to these believers. Allah said, وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ (And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people. Then Allah says, الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ (To Whom belongs the dominion of the heavens and the earth!) Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them. وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (And Allah is Witness over everything.) meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him. The Story of the Sorcerer, the Monk, the Boy and those who were Forced to Enter the Ditch Imam Ahmad recorded from Suhayb that the Messenger of Allah ﷺ said, كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مَلِكٌ وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبُرَ سِنِّي وَحَضَرَ أَجَلِي، فَادْفَعْ إِلَيَّ غُلَامًا لِأُعَلِّمَهُ السِّحْرَ، فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ، وَكَانَ بَينَ السَّاحِرِ وَ بَينَ الْمَلِكِ رَاهِبٌ فَأَتَى الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ؟ فَشَكَا ذٰلِكَ إِلَى الرَّاهِبِ فَـقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، قَالَ: فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا. فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ قَالَ فَأَخَذَ حَجَرًا فَـقَالَ: اللْهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدَّابَّةَ حَتّٰى يَجُوزَ النَّاسُ، ورَمَاهَا فَقَتَلَهَا وَمَضَىٰ النَّاسُ. (Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, "I have become old and my time is nearly over, so please send me a boy whom I can teach magic." So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: 'My people kept me busy.' And whenever you are afraid of your people, say to them: 'The sorcerer kept me busy.'" So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better." So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road)." Then he struck it with a stone killing it and the people passed by on the road. فَأَخْبَرَ الرَّاهِبَ بِذٰلِكَ فَـقَالَ: أَيْ بُنَيَّ، أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَىٰ، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، فَكَانَ الْغُلَامُ يُبْرِىءُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ، وَكَانَ لِلْمَلِكِ جَلِيسٌ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا هٰهُنَا أَجْمَعُ، فَـقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، فَإِنْ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ فَدَعَا اللهَ فَشَفَاهُ. The boy came to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me." The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me." The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you." So, he believed in and supplicated to Allah, and Allah cured him. ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ، مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَـقَالَ: رَبِّي. فَـقَالَ: أَنَا؟ قَالَ: لَا، رَبِّي وَرَبُّكَ اللهُ، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللهُ، فَلَمْ يَزَلْ يُعَذِّبُهُ حَتّٰى دَلَّ عَلَى الْغُلَامِ، فَبَعَثَ إِلَيْهِ فَـقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِىءَ الْأَكْمَهَ وَالْأَبْرَصَ وَهٰذِهِ الْأَدْوَاءَ! قَالَ: مَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، قَالَ: أَنَا؟ قَالَ: لَا. قَالَ: أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتّٰى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَىٰ: ارْجِعْ عَنْ دِينِكَ، فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ. وَقَالَ لِلْغُلَام: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلىٰ جَبَلِ كَذَا وَكَذَا وَقَالَ: إِذَا بَلَغْتُمْ ذرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَغَرِّقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَـقَالَ الْغُلَامُ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَغَرِقُوا أَجْمَعُونَ. Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight?" The courtier replied, "My Lord." The king then said, "I did?" The courtier said, "No, my Lord and your Lord - Allah" The king said, "Do you have another Lord beside me?" The courtier said, "Yes, your Lord and my Lord is Allah." The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, "O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases?" He said, "I do not cure anyone. Only Allah can cure." The king said, "Me?" The boy replied, "No." The king asked, "Do you have another Lord besides me?" The boy answered, "My Lord and your Lord is Allah." So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, "Abandon your religion." The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, "Abandon your religion." He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, "Abandon your religion." He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top." They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish." So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, "What did your companions (the people I sent with you) do?" The boy said, "Allah saved me from them." So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him." So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish." So they were all drowned in the sea. وَجَاءَ الْغُلَامُ حَتّٰى دَخَلَ عَلَى الْمَلِكِ فَـقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَىٰ ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلي حَتّٰى تَفْعَلَ مَا آمُرُكَ بِهِ، فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ تَصْلُبُنِي عَلَى جذع وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ. فَإِنَّكَ إِذَا فَعَلْتَ ذٰلِكَ قَـتَلْتَنِـي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَاهُ وَقَالَ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ، فَـقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَامِ. فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ، قَدْ آمَنَ النَّاسُ كُلُّهُمْ، فَأَمَرَ بِأَفْوَاهِ السِّكَكِ، فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا، قَالَ: فَكَانُوا يَتَعَادُّونَ فِيهَا وَيَتَدَافَعُونَ، فَجَاءَتِ امْرأَةٌ بابْنٍ لَهَا تُرْضِعُهُ، فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَـقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهْ فَإِنَّكِ عَلَى الْحَقِّ Then the boy returned to the king and the king said, "What did your companions do?" The boy replied, "Allah, saved me from them." Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me." The king asked, "And what is that?" The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: 'In the Name of Allah, the Lord of the boy.' If you do this, you will be able to kill me." So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy." The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!" Then it was said to the king, "Do you see what has happened? That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy)." So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire." They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!") Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger ﷺ: قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(85:4-9)" This is what Muhammad bin Ishaq said in his book of Sirah – that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur'ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As'ad Abi Karib, who was the Tubba' who invaded Al-Madinah and put the covering over the Ka'bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha'laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this – if Allah wills – when we discuss the Tafsir of the Surah: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (Have you not seen how your Lord dealt with the Owners of the Elephant?)(105:1) The Punishment of the People of the Ditch Allah said, إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ (Verily, those who put into trial the believing men and believing women,) meaning, they burned (them). This was said by Ibn 'Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza. ثُمَّ لَمْ يَتُوبُوا (and then do not turn in repentance,) meaning, 'they do not cease from what they are doing, and do not regret what they had done before.' فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (then they will have the torment of Hell, and they will have the punishment of the burning Fire.) This is because the recompense is based upon the type of deed performed. Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Awliya' and He still invites them to make repentance and seek forgiveness."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ ذَاتِ الْبُرُوجِ - وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ - قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ - إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (1. By the heaven holding the Buruj.)(2. And by by the Promised Day.)(3. And by the Witness and by the Witnessed.)(4. Cursed were the People of the Ditch.)(5. Of fire fed with fuel.)(6. When they sat by it.)(7. And they witnessed what they were doing against the believers.)(8. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!)(9. To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(10. Verily, those who put into trial the believing men and believing women, and then do not turn in repentance, then they will have the torment of Hell, and they will have the punishment of the burning Fire.) The Interpretation of the Word Buruj Allah swears by the heaven and its Buruj. The Buruj are the giant stars, as Allah says, تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا (Blessed is He Who has placed in the heaven Buruj, and has placed therein a great lamp (the sun), and a moon giving light.)(25:61) Ibn 'Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and As-Suddi, all said, "Al-Buruj are the stars." Al-Minhal bin 'Amr said, وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (By the heaven holding the Buruj.) "The beautiful creation." Ibn Jarir chose the view that it means the positions of the sun and the moon, which are twelve Buruj. The sun travels through each one of these "Burj" (singular of Buruj) in one month. The moon travels through each one of these Burj in two-and-a-third days, which makes a total of twenty-eight positions, and it is hidden for two nights. The Explanation of the Promised Day and the Witness and the Witnessed Allah says, وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ (And by the Promised Day. And by the Witness, and by the Witnessed.) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, وَالْيَوْمِ الْمَوْعُودِ يَوْمُ الْقِيَامَةِ وَشَاهِدٍ يَوْمُ الْجُمُعَةِ، وَمَا طَلَعَتْ شَمْسٌ وَلَا غَرَبَتْ عَلَى يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ، وَفِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللهَ فِيهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ، وَلَا يَسْتَعِيذُ فِيهَا مِنْ شَرِّ إِلَّا أَعَاذَهُ. وَمَشْهُودٍ يَوْمُ عَرَفَةَ "(And by the Promised Day.) This refers to the Day of Judgement. (And by the Witness.) This refers to Friday, and the sun does not rise or set on a day that is better than Friday. During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him. He does not seek refuge from any evil in it except that Allah will protect him. (And by the Witnessed.) This refers to the day of 'Arafah (in Hajj)." Ibn Khuzaymah also recorded the same Hadith. It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith). It has also been reported from Abu Hurayrah, Ibn 'Abbas, Al-Hasan bin 'Ali, Al-Hasan Al-Basri, Sa'id bin Al-Musayyib, Mujahid, 'Ikrimah and Ad-Dahhaak that they all said that here the Witnessed refers to the Day of Judgement. Al-Baghawi said, "The majority considers the Witness to be Friday, and the Witnessed to be the day of 'Arafah." The Oppression of the People of the Ditch against the Muslims Concerning Allah's statement, قُتِلَ أَصْحَابُ الْأُخْدُودِ (Cursed were (Qutila) the People of the Ditch (Ukhdud).) meaning, the companions of the Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means ditches in the ground. This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion. However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire. Thus, Allah says, قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers.) meaning, they were witnesses to what was done to these believers. Allah said, وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ (And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people. Then Allah says, الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ (To Whom belongs the dominion of the heavens and the earth!) Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them. وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (And Allah is Witness over everything.) meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him. The Story of the Sorcerer, the Monk, the Boy and those who were Forced to Enter the Ditch Imam Ahmad recorded from Suhayb that the Messenger of Allah ﷺ said, كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مَلِكٌ وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبُرَ سِنِّي وَحَضَرَ أَجَلِي، فَادْفَعْ إِلَيَّ غُلَامًا لِأُعَلِّمَهُ السِّحْرَ، فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ، وَكَانَ بَينَ السَّاحِرِ وَ بَينَ الْمَلِكِ رَاهِبٌ فَأَتَى الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ؟ فَشَكَا ذٰلِكَ إِلَى الرَّاهِبِ فَـقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، قَالَ: فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا. فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ قَالَ فَأَخَذَ حَجَرًا فَـقَالَ: اللْهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدَّابَّةَ حَتّٰى يَجُوزَ النَّاسُ، ورَمَاهَا فَقَتَلَهَا وَمَضَىٰ النَّاسُ. (Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, "I have become old and my time is nearly over, so please send me a boy whom I can teach magic." So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: 'My people kept me busy.' And whenever you are afraid of your people, say to them: 'The sorcerer kept me busy.'" So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better." So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road)." Then he struck it with a stone killing it and the people passed by on the road. فَأَخْبَرَ الرَّاهِبَ بِذٰلِكَ فَـقَالَ: أَيْ بُنَيَّ، أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَىٰ، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، فَكَانَ الْغُلَامُ يُبْرِىءُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ، وَكَانَ لِلْمَلِكِ جَلِيسٌ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا هٰهُنَا أَجْمَعُ، فَـقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، فَإِنْ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ فَدَعَا اللهَ فَشَفَاهُ. The boy came to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me." The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me." The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you." So, he believed in and supplicated to Allah, and Allah cured him. ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ، مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَـقَالَ: رَبِّي. فَـقَالَ: أَنَا؟ قَالَ: لَا، رَبِّي وَرَبُّكَ اللهُ، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللهُ، فَلَمْ يَزَلْ يُعَذِّبُهُ حَتّٰى دَلَّ عَلَى الْغُلَامِ، فَبَعَثَ إِلَيْهِ فَـقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِىءَ الْأَكْمَهَ وَالْأَبْرَصَ وَهٰذِهِ الْأَدْوَاءَ! قَالَ: مَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، قَالَ: أَنَا؟ قَالَ: لَا. قَالَ: أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتّٰى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَىٰ: ارْجِعْ عَنْ دِينِكَ، فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ. وَقَالَ لِلْغُلَام: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلىٰ جَبَلِ كَذَا وَكَذَا وَقَالَ: إِذَا بَلَغْتُمْ ذرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَغَرِّقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَـقَالَ الْغُلَامُ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَغَرِقُوا أَجْمَعُونَ. Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight?" The courtier replied, "My Lord." The king then said, "I did?" The courtier said, "No, my Lord and your Lord - Allah" The king said, "Do you have another Lord beside me?" The courtier said, "Yes, your Lord and my Lord is Allah." The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, "O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases?" He said, "I do not cure anyone. Only Allah can cure." The king said, "Me?" The boy replied, "No." The king asked, "Do you have another Lord besides me?" The boy answered, "My Lord and your Lord is Allah." So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, "Abandon your religion." The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, "Abandon your religion." He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, "Abandon your religion." He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top." They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish." So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, "What did your companions (the people I sent with you) do?" The boy said, "Allah saved me from them." So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him." So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish." So they were all drowned in the sea. وَجَاءَ الْغُلَامُ حَتّٰى دَخَلَ عَلَى الْمَلِكِ فَـقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَىٰ ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلي حَتّٰى تَفْعَلَ مَا آمُرُكَ بِهِ، فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ تَصْلُبُنِي عَلَى جذع وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ. فَإِنَّكَ إِذَا فَعَلْتَ ذٰلِكَ قَـتَلْتَنِـي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَاهُ وَقَالَ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ، فَـقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَامِ. فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ، قَدْ آمَنَ النَّاسُ كُلُّهُمْ، فَأَمَرَ بِأَفْوَاهِ السِّكَكِ، فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا، قَالَ: فَكَانُوا يَتَعَادُّونَ فِيهَا وَيَتَدَافَعُونَ، فَجَاءَتِ امْرأَةٌ بابْنٍ لَهَا تُرْضِعُهُ، فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَـقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهْ فَإِنَّكِ عَلَى الْحَقِّ Then the boy returned to the king and the king said, "What did your companions do?" The boy replied, "Allah, saved me from them." Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me." The king asked, "And what is that?" The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: 'In the Name of Allah, the Lord of the boy.' If you do this, you will be able to kill me." So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy." The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!" Then it was said to the king, "Do you see what has happened? That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy)." So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire." They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!") Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger ﷺ: قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(85:4-9)" This is what Muhammad bin Ishaq said in his book of Sirah – that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur'ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As'ad Abi Karib, who was the Tubba' who invaded Al-Madinah and put the covering over the Ka'bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha'laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this – if Allah wills – when we discuss the Tafsir of the Surah: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (Have you not seen how your Lord dealt with the Owners of the Elephant?)(105:1) The Punishment of the People of the Ditch Allah said, إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ (Verily, those who put into trial the believing men and believing women,) meaning, they burned (them). This was said by Ibn 'Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza. ثُمَّ لَمْ يَتُوبُوا (and then do not turn in repentance,) meaning, 'they do not cease from what they are doing, and do not regret what they had done before.' فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (then they will have the torment of Hell, and they will have the punishment of the burning Fire.) This is because the recompense is based upon the type of deed performed. Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Awliya' and He still invites them to make repentance and seek forgiveness."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ ذَاتِ الْبُرُوجِ - وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ - قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ - إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (1. By the heaven holding the Buruj.)(2. And by by the Promised Day.)(3. And by the Witness and by the Witnessed.)(4. Cursed were the People of the Ditch.)(5. Of fire fed with fuel.)(6. When they sat by it.)(7. And they witnessed what they were doing against the believers.)(8. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!)(9. To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(10. Verily, those who put into trial the believing men and believing women, and then do not turn in repentance, then they will have the torment of Hell, and they will have the punishment of the burning Fire.) The Interpretation of the Word Buruj Allah swears by the heaven and its Buruj. The Buruj are the giant stars, as Allah says, تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا (Blessed is He Who has placed in the heaven Buruj, and has placed therein a great lamp (the sun), and a moon giving light.)(25:61) Ibn 'Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and As-Suddi, all said, "Al-Buruj are the stars." Al-Minhal bin 'Amr said, وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (By the heaven holding the Buruj.) "The beautiful creation." Ibn Jarir chose the view that it means the positions of the sun and the moon, which are twelve Buruj. The sun travels through each one of these "Burj" (singular of Buruj) in one month. The moon travels through each one of these Burj in two-and-a-third days, which makes a total of twenty-eight positions, and it is hidden for two nights. The Explanation of the Promised Day and the Witness and the Witnessed Allah says, وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ (And by the Promised Day. And by the Witness, and by the Witnessed.) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, وَالْيَوْمِ الْمَوْعُودِ يَوْمُ الْقِيَامَةِ وَشَاهِدٍ يَوْمُ الْجُمُعَةِ، وَمَا طَلَعَتْ شَمْسٌ وَلَا غَرَبَتْ عَلَى يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ، وَفِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللهَ فِيهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ، وَلَا يَسْتَعِيذُ فِيهَا مِنْ شَرِّ إِلَّا أَعَاذَهُ. وَمَشْهُودٍ يَوْمُ عَرَفَةَ "(And by the Promised Day.) This refers to the Day of Judgement. (And by the Witness.) This refers to Friday, and the sun does not rise or set on a day that is better than Friday. During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him. He does not seek refuge from any evil in it except that Allah will protect him. (And by the Witnessed.) This refers to the day of 'Arafah (in Hajj)." Ibn Khuzaymah also recorded the same Hadith. It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith). It has also been reported from Abu Hurayrah, Ibn 'Abbas, Al-Hasan bin 'Ali, Al-Hasan Al-Basri, Sa'id bin Al-Musayyib, Mujahid, 'Ikrimah and Ad-Dahhaak that they all said that here the Witnessed refers to the Day of Judgement. Al-Baghawi said, "The majority considers the Witness to be Friday, and the Witnessed to be the day of 'Arafah." The Oppression of the People of the Ditch against the Muslims Concerning Allah's statement, قُتِلَ أَصْحَابُ الْأُخْدُودِ (Cursed were (Qutila) the People of the Ditch (Ukhdud).) meaning, the companions of the Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means ditches in the ground. This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion. However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire. Thus, Allah says, قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers.) meaning, they were witnesses to what was done to these believers. Allah said, وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ (And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people. Then Allah says, الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ (To Whom belongs the dominion of the heavens and the earth!) Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them. وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (And Allah is Witness over everything.) meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him. The Story of the Sorcerer, the Monk, the Boy and those who were Forced to Enter the Ditch Imam Ahmad recorded from Suhayb that the Messenger of Allah ﷺ said, كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مَلِكٌ وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبُرَ سِنِّي وَحَضَرَ أَجَلِي، فَادْفَعْ إِلَيَّ غُلَامًا لِأُعَلِّمَهُ السِّحْرَ، فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ، وَكَانَ بَينَ السَّاحِرِ وَ بَينَ الْمَلِكِ رَاهِبٌ فَأَتَى الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ؟ فَشَكَا ذٰلِكَ إِلَى الرَّاهِبِ فَـقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، قَالَ: فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا. فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ قَالَ فَأَخَذَ حَجَرًا فَـقَالَ: اللْهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدَّابَّةَ حَتّٰى يَجُوزَ النَّاسُ، ورَمَاهَا فَقَتَلَهَا وَمَضَىٰ النَّاسُ. (Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, "I have become old and my time is nearly over, so please send me a boy whom I can teach magic." So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: 'My people kept me busy.' And whenever you are afraid of your people, say to them: 'The sorcerer kept me busy.'" So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better." So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road)." Then he struck it with a stone killing it and the people passed by on the road. فَأَخْبَرَ الرَّاهِبَ بِذٰلِكَ فَـقَالَ: أَيْ بُنَيَّ، أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَىٰ، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، فَكَانَ الْغُلَامُ يُبْرِىءُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ، وَكَانَ لِلْمَلِكِ جَلِيسٌ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا هٰهُنَا أَجْمَعُ، فَـقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، فَإِنْ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ فَدَعَا اللهَ فَشَفَاهُ. The boy came to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me." The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me." The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you." So, he believed in and supplicated to Allah, and Allah cured him. ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ، مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَـقَالَ: رَبِّي. فَـقَالَ: أَنَا؟ قَالَ: لَا، رَبِّي وَرَبُّكَ اللهُ، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللهُ، فَلَمْ يَزَلْ يُعَذِّبُهُ حَتّٰى دَلَّ عَلَى الْغُلَامِ، فَبَعَثَ إِلَيْهِ فَـقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِىءَ الْأَكْمَهَ وَالْأَبْرَصَ وَهٰذِهِ الْأَدْوَاءَ! قَالَ: مَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، قَالَ: أَنَا؟ قَالَ: لَا. قَالَ: أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتّٰى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَىٰ: ارْجِعْ عَنْ دِينِكَ، فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ. وَقَالَ لِلْغُلَام: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلىٰ جَبَلِ كَذَا وَكَذَا وَقَالَ: إِذَا بَلَغْتُمْ ذرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَغَرِّقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَـقَالَ الْغُلَامُ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَغَرِقُوا أَجْمَعُونَ. Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight?" The courtier replied, "My Lord." The king then said, "I did?" The courtier said, "No, my Lord and your Lord - Allah" The king said, "Do you have another Lord beside me?" The courtier said, "Yes, your Lord and my Lord is Allah." The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, "O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases?" He said, "I do not cure anyone. Only Allah can cure." The king said, "Me?" The boy replied, "No." The king asked, "Do you have another Lord besides me?" The boy answered, "My Lord and your Lord is Allah." So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, "Abandon your religion." The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, "Abandon your religion." He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, "Abandon your religion." He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top." They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish." So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, "What did your companions (the people I sent with you) do?" The boy said, "Allah saved me from them." So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him." So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish." So they were all drowned in the sea. وَجَاءَ الْغُلَامُ حَتّٰى دَخَلَ عَلَى الْمَلِكِ فَـقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَىٰ ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلي حَتّٰى تَفْعَلَ مَا آمُرُكَ بِهِ، فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ تَصْلُبُنِي عَلَى جذع وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ. فَإِنَّكَ إِذَا فَعَلْتَ ذٰلِكَ قَـتَلْتَنِـي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَاهُ وَقَالَ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ، فَـقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَامِ. فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ، قَدْ آمَنَ النَّاسُ كُلُّهُمْ، فَأَمَرَ بِأَفْوَاهِ السِّكَكِ، فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا، قَالَ: فَكَانُوا يَتَعَادُّونَ فِيهَا وَيَتَدَافَعُونَ، فَجَاءَتِ امْرأَةٌ بابْنٍ لَهَا تُرْضِعُهُ، فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَـقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهْ فَإِنَّكِ عَلَى الْحَقِّ Then the boy returned to the king and the king said, "What did your companions do?" The boy replied, "Allah, saved me from them." Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me." The king asked, "And what is that?" The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: 'In the Name of Allah, the Lord of the boy.' If you do this, you will be able to kill me." So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy." The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!" Then it was said to the king, "Do you see what has happened? That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy)." So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire." They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!") Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger ﷺ: قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(85:4-9)" This is what Muhammad bin Ishaq said in his book of Sirah – that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur'ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As'ad Abi Karib, who was the Tubba' who invaded Al-Madinah and put the covering over the Ka'bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha'laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this – if Allah wills – when we discuss the Tafsir of the Surah: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (Have you not seen how your Lord dealt with the Owners of the Elephant?)(105:1) The Punishment of the People of the Ditch Allah said, إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ (Verily, those who put into trial the believing men and believing women,) meaning, they burned (them). This was said by Ibn 'Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza. ثُمَّ لَمْ يَتُوبُوا (and then do not turn in repentance,) meaning, 'they do not cease from what they are doing, and do not regret what they had done before.' فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (then they will have the torment of Hell, and they will have the punishment of the burning Fire.) This is because the recompense is based upon the type of deed performed. Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Awliya' and He still invites them to make repentance and seek forgiveness."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ ذَاتِ الْبُرُوجِ - وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ - قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ - إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (1. By the heaven holding the Buruj.)(2. And by by the Promised Day.)(3. And by the Witness and by the Witnessed.)(4. Cursed were the People of the Ditch.)(5. Of fire fed with fuel.)(6. When they sat by it.)(7. And they witnessed what they were doing against the believers.)(8. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!)(9. To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(10. Verily, those who put into trial the believing men and believing women, and then do not turn in repentance, then they will have the torment of Hell, and they will have the punishment of the burning Fire.) The Interpretation of the Word Buruj Allah swears by the heaven and its Buruj. The Buruj are the giant stars, as Allah says, تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا (Blessed is He Who has placed in the heaven Buruj, and has placed therein a great lamp (the sun), and a moon giving light.)(25:61) Ibn 'Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and As-Suddi, all said, "Al-Buruj are the stars." Al-Minhal bin 'Amr said, وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (By the heaven holding the Buruj.) "The beautiful creation." Ibn Jarir chose the view that it means the positions of the sun and the moon, which are twelve Buruj. The sun travels through each one of these "Burj" (singular of Buruj) in one month. The moon travels through each one of these Burj in two-and-a-third days, which makes a total of twenty-eight positions, and it is hidden for two nights. The Explanation of the Promised Day and the Witness and the Witnessed Allah says, وَالْيَوْمِ الْمَوْعُودِ - وَشَاهِدٍ وَمَشْهُودٍ (And by the Promised Day. And by the Witness, and by the Witnessed.) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, وَالْيَوْمِ الْمَوْعُودِ يَوْمُ الْقِيَامَةِ وَشَاهِدٍ يَوْمُ الْجُمُعَةِ، وَمَا طَلَعَتْ شَمْسٌ وَلَا غَرَبَتْ عَلَى يَوْمٍ أَفْضَلَ مِنْ يَوْمِ الْجُمُعَةِ، وَفِيهِ سَاعَةٌ لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللهَ فِيهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ، وَلَا يَسْتَعِيذُ فِيهَا مِنْ شَرِّ إِلَّا أَعَاذَهُ. وَمَشْهُودٍ يَوْمُ عَرَفَةَ "(And by the Promised Day.) This refers to the Day of Judgement. (And by the Witness.) This refers to Friday, and the sun does not rise or set on a day that is better than Friday. During it there is an hour that no Muslim servant catches while asking Allah from some good except that Allah will give it to him. He does not seek refuge from any evil in it except that Allah will protect him. (And by the Witnessed.) This refers to the day of 'Arafah (in Hajj)." Ibn Khuzaymah also recorded the same Hadith. It has also been recorded as a statement of Abu Hurayrah and it is similar (to this Hadith). It has also been reported from Abu Hurayrah, Ibn 'Abbas, Al-Hasan bin 'Ali, Al-Hasan Al-Basri, Sa'id bin Al-Musayyib, Mujahid, 'Ikrimah and Ad-Dahhaak that they all said that here the Witnessed refers to the Day of Judgement. Al-Baghawi said, "The majority considers the Witness to be Friday, and the Witnessed to be the day of 'Arafah." The Oppression of the People of the Ditch against the Muslims Concerning Allah's statement, قُتِلَ أَصْحَابُ الْأُخْدُودِ (Cursed were (Qutila) the People of the Ditch (Ukhdud).) meaning, the companions of the Ukhdud were cursed. The plural of Ukhdud is Akhadid, which means ditches in the ground. This is information about a group of people who were among the disbelievers. They went after those among them who believed in Allah and they attempted to force them to give up their religion. However, the believers refused to recant, so they dug a ditch for them in the ground. Then they lit a fire in it and prepared some fuel for it in order to keep it ablaze. Then they tried to convince them (the believers) to apostate from their religion (again), but they still refused them. So they threw them into the fire. Thus, Allah says, قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers.) meaning, they were witnesses to what was done to these believers. Allah said, وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ (And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise!) meaning, they did not commit any sin according to these people, except for their faith in Allah the Almighty, Who does not treat unjustly those who desire to be with Him. He is the Most Mighty and Most Praiseworthy in all of His statements, actions, legislation, and decrees. He decreed what happened to these servants of His at the hands of the disbelievers - and He is the Most Mighty, the Most Praiseworthy - even though the reason for this decree is unknown to many people. Then Allah says, الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ (To Whom belongs the dominion of the heavens and the earth!) Among His perfect Attributes is that He is the Owner of all of the heavens, the earth, whatever is in them, and whatever is between them. وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (And Allah is Witness over everything.) meaning, nothing is concealed from Him in all of the heavens and the earth, nor is anything hidden from Him. The Story of the Sorcerer, the Monk, the Boy and those who were Forced to Enter the Ditch Imam Ahmad recorded from Suhayb that the Messenger of Allah ﷺ said, كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مَلِكٌ وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبُرَ سِنِّي وَحَضَرَ أَجَلِي، فَادْفَعْ إِلَيَّ غُلَامًا لِأُعَلِّمَهُ السِّحْرَ، فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ، وَكَانَ بَينَ السَّاحِرِ وَ بَينَ الْمَلِكِ رَاهِبٌ فَأَتَى الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ، وَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ: مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا: مَا حَبَسَكَ؟ فَشَكَا ذٰلِكَ إِلَى الرَّاهِبِ فَـقَالَ: إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، قَالَ: فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ إِذْ أَتَى عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا. فَقَالَ: الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ قَالَ فَأَخَذَ حَجَرًا فَـقَالَ: اللْهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدَّابَّةَ حَتّٰى يَجُوزَ النَّاسُ، ورَمَاهَا فَقَتَلَهَا وَمَضَىٰ النَّاسُ. (Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, "I have become old and my time is nearly over, so please send me a boy whom I can teach magic." So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, "Whenever you are afraid of the sorcerer, say to him: 'My people kept me busy.' And whenever you are afraid of your people, say to them: 'The sorcerer kept me busy.'" So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, "Today I shall know whether the sorcerer is better or the monk is better." So, he took a stone and said, "O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road)." Then he struck it with a stone killing it and the people passed by on the road. فَأَخْبَرَ الرَّاهِبَ بِذٰلِكَ فَـقَالَ: أَيْ بُنَيَّ، أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَىٰ، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، فَكَانَ الْغُلَامُ يُبْرِىءُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ، وَكَانَ لِلْمَلِكِ جَلِيسٌ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ: اشْفِنِي وَلَكَ مَا هٰهُنَا أَجْمَعُ، فَـقَالَ: مَا أَنَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، فَإِنْ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ فَدَعَا اللهَ فَشَفَاهُ. The boy came to the monk and informed him about it. The monk said to him, "O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me." The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, "All these gifts are for you on the condition that you cure me." The boy said, "I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you." So, he believed in and supplicated to Allah, and Allah cured him. ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ: يَا فُلَانُ، مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَـقَالَ: رَبِّي. فَـقَالَ: أَنَا؟ قَالَ: لَا، رَبِّي وَرَبُّكَ اللهُ، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: نَعَمْ رَبِّي وَرَبُّكَ اللهُ، فَلَمْ يَزَلْ يُعَذِّبُهُ حَتّٰى دَلَّ عَلَى الْغُلَامِ، فَبَعَثَ إِلَيْهِ فَـقَالَ: أَيْ بُنَيَّ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِىءَ الْأَكْمَهَ وَالْأَبْرَصَ وَهٰذِهِ الْأَدْوَاءَ! قَالَ: مَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ عَزَّ وَجَلَّ، قَالَ: أَنَا؟ قَالَ: لَا. قَالَ: أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتّٰى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ: ارْجِعْ عَنْ دِينِكَ فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ، وَقَالَ لِلْأَعْمَىٰ: ارْجِعْ عَنْ دِينِكَ، فَأَبَىٰ، فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتّٰى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ. وَقَالَ لِلْغُلَام: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلىٰ جَبَلِ كَذَا وَكَذَا وَقَالَ: إِذَا بَلَغْتُمْ ذرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ، فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمُ الْجَبَلُ فَدُهْدِهُوا أَجْمَعُونَ، وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَى، فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ: إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَغَرِّقُوهُ فِي الْبَحْرِ، فَلَجَّجُوا بِهِ الْبَحْرَ فَـقَالَ الْغُلَامُ: اللّٰهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَغَرِقُوا أَجْمَعُونَ. Later, the courtier came to the king and sat at the place where he used to sit before. The king said, "Who gave you back your sight?" The courtier replied, "My Lord." The king then said, "I did?" The courtier said, "No, my Lord and your Lord - Allah" The king said, "Do you have another Lord beside me?" The courtier said, "Yes, your Lord and my Lord is Allah." The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, "O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases?" He said, "I do not cure anyone. Only Allah can cure." The king said, "Me?" The boy replied, "No." The king asked, "Do you have another Lord besides me?" The boy answered, "My Lord and your Lord is Allah." So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, "Abandon your religion." The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, "Abandon your religion." He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, "Abandon your religion." He refused and so the king sent him to the top of such and such mountain with some people. He told the people, "Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top." They took him and when they ascended to the top, he said, "O Allah! Save me from them by any means that You wish." So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, "What did your companions (the people I sent with you) do?" The boy said, "Allah saved me from them." So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, "If he renounces his religion (well and good), but if he refuses, drown him." So, they took him out to sea and he said, "O Allah! Save me from them by any means that you wish." So they were all drowned in the sea. وَجَاءَ الْغُلَامُ حَتّٰى دَخَلَ عَلَى الْمَلِكِ فَـقَالَ: مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ: كَفَانِيهِمُ اللهُ تَعَالَىٰ ثُمَّ قَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلي حَتّٰى تَفْعَلَ مَا آمُرُكَ بِهِ، فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي، وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ تَصْلُبُنِي عَلَى جذع وَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ. فَإِنَّكَ إِذَا فَعَلْتَ ذٰلِكَ قَـتَلْتَنِـي. فَفَعَلَ وَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَاهُ وَقَالَ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ، فَـقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَامِ. فَقِيلَ لِلْمَلِكِ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ، قَدْ آمَنَ النَّاسُ كُلُّهُمْ، فَأَمَرَ بِأَفْوَاهِ السِّكَكِ، فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ، وَقَالَ: مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ، وَإِلَّا فَأَقْحِمُوهُ فِيهَا، قَالَ: فَكَانُوا يَتَعَادُّونَ فِيهَا وَيَتَدَافَعُونَ، فَجَاءَتِ امْرأَةٌ بابْنٍ لَهَا تُرْضِعُهُ، فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَـقَالَ الصَّبِيُّ: اصْبِرِي يَا أُمَّاهْ فَإِنَّكِ عَلَى الْحَقِّ Then the boy returned to the king and the king said, "What did your companions do?" The boy replied, "Allah, saved me from them." Then he said to the king, "You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me." The king asked, "And what is that?" The boy said, "Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: 'In the Name of Allah, the Lord of the boy.' If you do this, you will be able to kill me." So he did this, and placing an arrow in the bow, he shot it, saying, "In the Name of Allah, the Lord of the boy." The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, "We believe in the Lord of the boy!" Then it was said to the king, "Do you see what has happened? That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy)." So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire." They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!") Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, "Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger ﷺ: قُتِلَ أَصْحَابُ الْأُخْدُودِ - النَّارِ ذَاتِ الْوَقُودِ - إِذْ هُمْ عَلَيْهَا قُعُودٌ - وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ - وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ - الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.)(85:4-9)" This is what Muhammad bin Ishaq said in his book of Sirah – that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur'ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As'ad Abi Karib, who was the Tubba' who invaded Al-Madinah and put the covering over the Ka'bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha'laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis). We will mention a portion of this – if Allah wills – when we discuss the Tafsir of the Surah: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (Have you not seen how your Lord dealt with the Owners of the Elephant?)(105:1) The Punishment of the People of the Ditch Allah said, إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ (Verily, those who put into trial the believing men and believing women,) meaning, they burned (them). This was said by Ibn 'Abbas, Mujahid, Qatadah, Ad-Dahhak, and Ibn Abza. ثُمَّ لَمْ يَتُوبُوا (and then do not turn in repentance,) meaning, 'they do not cease from what they are doing, and do not regret what they had done before.' فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (then they will have the torment of Hell, and they will have the punishment of the burning Fire.) This is because the recompense is based upon the type of deed performed. Al-Hasan Al-Basri said, "Look at this generosity and kindness. These people killed Allah's Awliya' and He still invites them to make repentance and seek forgiveness."

Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow. That is the supreme success (11)Verily, the punishment of your Lord is severe and painful (12)Verily, He it is Who begins and repeats (13)And He is Oft-Forgiving, Al-Wadud (14)Owner of the Throne, Al-Majid (the Glorious)(15)Doer of what He intends (16)Has the story reached you of the hosts (17)Of Fir'awn and Thamud (18)Nay! The disbelievers (persisted) in denying (19)And Allah encompasses them from behind (20)Nay! This is a Glorious Qur'an (21)In Al-Lawh Al-Mahfuz (22) The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah Allah informs about His believing servants that لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says, ذَٰلِكَ الْفَوْزُ الْكَبِيرُ (That is the supreme success.) Then Allah says, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says, إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance. وَهُوَ الْغَفُورُ الْوَدُودُ (And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn 'Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)." ذُو الْعَرْشِ (Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says, الْمَجِيدُ (Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct. فَعَّالٌ لِّمَا يُرِيدُ (Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you?" He replied, "Yes." They said, "What did he say to you?" He replied, "He said, 'I am the Doer of whatever I intend.'" Concerning Allah's statement, هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ (Has the story reached you of the hosts. Of Fir'awn and Thamud?) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them? This is the affirmation of His statement, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says, بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion. وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ (And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him. بَلْ هُوَ قُرْآنٌ مَّجِيدٌ (Nay! This is a Glorious Qur'an.) meaning, magnificent and noble. فِي لَوْحٍ مَّحْفُوظٍ (In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.

Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow. That is the supreme success (11)Verily, the punishment of your Lord is severe and painful (12)Verily, He it is Who begins and repeats (13)And He is Oft-Forgiving, Al-Wadud (14)Owner of the Throne, Al-Majid (the Glorious)(15)Doer of what He intends (16)Has the story reached you of the hosts (17)Of Fir'awn and Thamud (18)Nay! The disbelievers (persisted) in denying (19)And Allah encompasses them from behind (20)Nay! This is a Glorious Qur'an (21)In Al-Lawh Al-Mahfuz (22) The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah Allah informs about His believing servants that لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says, ذَٰلِكَ الْفَوْزُ الْكَبِيرُ (That is the supreme success.) Then Allah says, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says, إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance. وَهُوَ الْغَفُورُ الْوَدُودُ (And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn 'Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)." ذُو الْعَرْشِ (Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says, الْمَجِيدُ (Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct. فَعَّالٌ لِّمَا يُرِيدُ (Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you?" He replied, "Yes." They said, "What did he say to you?" He replied, "He said, 'I am the Doer of whatever I intend.'" Concerning Allah's statement, هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ (Has the story reached you of the hosts. Of Fir'awn and Thamud?) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them? This is the affirmation of His statement, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says, بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion. وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ (And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him. بَلْ هُوَ قُرْآنٌ مَّجِيدٌ (Nay! This is a Glorious Qur'an.) meaning, magnificent and noble. فِي لَوْحٍ مَّحْفُوظٍ (In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.

Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow. That is the supreme success (11)Verily, the punishment of your Lord is severe and painful (12)Verily, He it is Who begins and repeats (13)And He is Oft-Forgiving, Al-Wadud (14)Owner of the Throne, Al-Majid (the Glorious)(15)Doer of what He intends (16)Has the story reached you of the hosts (17)Of Fir'awn and Thamud (18)Nay! The disbelievers (persisted) in denying (19)And Allah encompasses them from behind (20)Nay! This is a Glorious Qur'an (21)In Al-Lawh Al-Mahfuz (22) The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah Allah informs about His believing servants that لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says, ذَٰلِكَ الْفَوْزُ الْكَبِيرُ (That is the supreme success.) Then Allah says, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says, إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance. وَهُوَ الْغَفُورُ الْوَدُودُ (And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn 'Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)." ذُو الْعَرْشِ (Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says, الْمَجِيدُ (Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct. فَعَّالٌ لِّمَا يُرِيدُ (Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you?" He replied, "Yes." They said, "What did he say to you?" He replied, "He said, 'I am the Doer of whatever I intend.'" Concerning Allah's statement, هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ (Has the story reached you of the hosts. Of Fir'awn and Thamud?) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them? This is the affirmation of His statement, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says, بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion. وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ (And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him. بَلْ هُوَ قُرْآنٌ مَّجِيدٌ (Nay! This is a Glorious Qur'an.) meaning, magnificent and noble. فِي لَوْحٍ مَّحْفُوظٍ (In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.

Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow. That is the supreme success (11)Verily, the punishment of your Lord is severe and painful (12)Verily, He it is Who begins and repeats (13)And He is Oft-Forgiving, Al-Wadud (14)Owner of the Throne, Al-Majid (the Glorious)(15)Doer of what He intends (16)Has the story reached you of the hosts (17)Of Fir'awn and Thamud (18)Nay! The disbelievers (persisted) in denying (19)And Allah encompasses them from behind (20)Nay! This is a Glorious Qur'an (21)In Al-Lawh Al-Mahfuz (22) The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah Allah informs about His believing servants that لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says, ذَٰلِكَ الْفَوْزُ الْكَبِيرُ (That is the supreme success.) Then Allah says, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says, إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance. وَهُوَ الْغَفُورُ الْوَدُودُ (And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn 'Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)." ذُو الْعَرْشِ (Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says, الْمَجِيدُ (Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct. فَعَّالٌ لِّمَا يُرِيدُ (Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you?" He replied, "Yes." They said, "What did he say to you?" He replied, "He said, 'I am the Doer of whatever I intend.'" Concerning Allah's statement, هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ (Has the story reached you of the hosts. Of Fir'awn and Thamud?) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them? This is the affirmation of His statement, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says, بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion. وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ (And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him. بَلْ هُوَ قُرْآنٌ مَّجِيدٌ (Nay! This is a Glorious Qur'an.) meaning, magnificent and noble. فِي لَوْحٍ مَّحْفُوظٍ (In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.

Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow. That is the supreme success (11)Verily, the punishment of your Lord is severe and painful (12)Verily, He it is Who begins and repeats (13)And He is Oft-Forgiving, Al-Wadud (14)Owner of the Throne, Al-Majid (the Glorious)(15)Doer of what He intends (16)Has the story reached you of the hosts (17)Of Fir'awn and Thamud (18)Nay! The disbelievers (persisted) in denying (19)And Allah encompasses them from behind (20)Nay! This is a Glorious Qur'an (21)In Al-Lawh Al-Mahfuz (22) The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah Allah informs about His believing servants that لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says, ذَٰلِكَ الْفَوْزُ الْكَبِيرُ (That is the supreme success.) Then Allah says, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says, إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance. وَهُوَ الْغَفُورُ الْوَدُودُ (And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn 'Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)." ذُو الْعَرْشِ (Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says, الْمَجِيدُ (Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct. فَعَّالٌ لِّمَا يُرِيدُ (Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you?" He replied, "Yes." They said, "What did he say to you?" He replied, "He said, 'I am the Doer of whatever I intend.'" Concerning Allah's statement, هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ (Has the story reached you of the hosts. Of Fir'awn and Thamud?) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them? This is the affirmation of His statement, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says, بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion. وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ (And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him. بَلْ هُوَ قُرْآنٌ مَّجِيدٌ (Nay! This is a Glorious Qur'an.) meaning, magnificent and noble. فِي لَوْحٍ مَّحْفُوظٍ (In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.

Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow. That is the supreme success (11)Verily, the punishment of your Lord is severe and painful (12)Verily, He it is Who begins and repeats (13)And He is Oft-Forgiving, Al-Wadud (14)Owner of the Throne, Al-Majid (the Glorious)(15)Doer of what He intends (16)Has the story reached you of the hosts (17)Of Fir'awn and Thamud (18)Nay! The disbelievers (persisted) in denying (19)And Allah encompasses them from behind (20)Nay! This is a Glorious Qur'an (21)In Al-Lawh Al-Mahfuz (22) The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah Allah informs about His believing servants that لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says, ذَٰلِكَ الْفَوْزُ الْكَبِيرُ (That is the supreme success.) Then Allah says, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says, إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance. وَهُوَ الْغَفُورُ الْوَدُودُ (And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn 'Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)." ذُو الْعَرْشِ (Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says, الْمَجِيدُ (Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct. فَعَّالٌ لِّمَا يُرِيدُ (Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you?" He replied, "Yes." They said, "What did he say to you?" He replied, "He said, 'I am the Doer of whatever I intend.'" Concerning Allah's statement, هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ (Has the story reached you of the hosts. Of Fir'awn and Thamud?) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them? This is the affirmation of His statement, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says, بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion. وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ (And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him. بَلْ هُوَ قُرْآنٌ مَّجِيدٌ (Nay! This is a Glorious Qur'an.) meaning, magnificent and noble. فِي لَوْحٍ مَّحْفُوظٍ (In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.

Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow. That is the supreme success (11)Verily, the punishment of your Lord is severe and painful (12)Verily, He it is Who begins and repeats (13)And He is Oft-Forgiving, Al-Wadud (14)Owner of the Throne, Al-Majid (the Glorious)(15)Doer of what He intends (16)Has the story reached you of the hosts (17)Of Fir'awn and Thamud (18)Nay! The disbelievers (persisted) in denying (19)And Allah encompasses them from behind (20)Nay! This is a Glorious Qur'an (21)In Al-Lawh Al-Mahfuz (22) The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah Allah informs about His believing servants that لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says, ذَٰلِكَ الْفَوْزُ الْكَبِيرُ (That is the supreme success.) Then Allah says, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says, إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance. وَهُوَ الْغَفُورُ الْوَدُودُ (And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn 'Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)." ذُو الْعَرْشِ (Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says, الْمَجِيدُ (Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct. فَعَّالٌ لِّمَا يُرِيدُ (Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you?" He replied, "Yes." They said, "What did he say to you?" He replied, "He said, 'I am the Doer of whatever I intend.'" Concerning Allah's statement, هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ (Has the story reached you of the hosts. Of Fir'awn and Thamud?) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them? This is the affirmation of His statement, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says, بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion. وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ (And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him. بَلْ هُوَ قُرْآنٌ مَّجِيدٌ (Nay! This is a Glorious Qur'an.) meaning, magnificent and noble. فِي لَوْحٍ مَّحْفُوظٍ (In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.

Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow. That is the supreme success (11)Verily, the punishment of your Lord is severe and painful (12)Verily, He it is Who begins and repeats (13)And He is Oft-Forgiving, Al-Wadud (14)Owner of the Throne, Al-Majid (the Glorious)(15)Doer of what He intends (16)Has the story reached you of the hosts (17)Of Fir'awn and Thamud (18)Nay! The disbelievers (persisted) in denying (19)And Allah encompasses them from behind (20)Nay! This is a Glorious Qur'an (21)In Al-Lawh Al-Mahfuz (22) The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah Allah informs about His believing servants that لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says, ذَٰلِكَ الْفَوْزُ الْكَبِيرُ (That is the supreme success.) Then Allah says, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says, إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance. وَهُوَ الْغَفُورُ الْوَدُودُ (And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn 'Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)." ذُو الْعَرْشِ (Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says, الْمَجِيدُ (Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct. فَعَّالٌ لِّمَا يُرِيدُ (Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you?" He replied, "Yes." They said, "What did he say to you?" He replied, "He said, 'I am the Doer of whatever I intend.'" Concerning Allah's statement, هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ (Has the story reached you of the hosts. Of Fir'awn and Thamud?) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them? This is the affirmation of His statement, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says, بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion. وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ (And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him. بَلْ هُوَ قُرْآنٌ مَّجِيدٌ (Nay! This is a Glorious Qur'an.) meaning, magnificent and noble. فِي لَوْحٍ مَّحْفُوظٍ (In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.

Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow. That is the supreme success (11)Verily, the punishment of your Lord is severe and painful (12)Verily, He it is Who begins and repeats (13)And He is Oft-Forgiving, Al-Wadud (14)Owner of the Throne, Al-Majid (the Glorious)(15)Doer of what He intends (16)Has the story reached you of the hosts (17)Of Fir'awn and Thamud (18)Nay! The disbelievers (persisted) in denying (19)And Allah encompasses them from behind (20)Nay! This is a Glorious Qur'an (21)In Al-Lawh Al-Mahfuz (22) The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah Allah informs about His believing servants that لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says, ذَٰلِكَ الْفَوْزُ الْكَبِيرُ (That is the supreme success.) Then Allah says, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says, إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance. وَهُوَ الْغَفُورُ الْوَدُودُ (And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn 'Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)." ذُو الْعَرْشِ (Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says, الْمَجِيدُ (Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct. فَعَّالٌ لِّمَا يُرِيدُ (Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you?" He replied, "Yes." They said, "What did he say to you?" He replied, "He said, 'I am the Doer of whatever I intend.'" Concerning Allah's statement, هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ (Has the story reached you of the hosts. Of Fir'awn and Thamud?) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them? This is the affirmation of His statement, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says, بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion. وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ (And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him. بَلْ هُوَ قُرْآنٌ مَّجِيدٌ (Nay! This is a Glorious Qur'an.) meaning, magnificent and noble. فِي لَوْحٍ مَّحْفُوظٍ (In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.

Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow. That is the supreme success (11)Verily, the punishment of your Lord is severe and painful (12)Verily, He it is Who begins and repeats (13)And He is Oft-Forgiving, Al-Wadud (14)Owner of the Throne, Al-Majid (the Glorious)(15)Doer of what He intends (16)Has the story reached you of the hosts (17)Of Fir'awn and Thamud (18)Nay! The disbelievers (persisted) in denying (19)And Allah encompasses them from behind (20)Nay! This is a Glorious Qur'an (21)In Al-Lawh Al-Mahfuz (22) The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah Allah informs about His believing servants that لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says, ذَٰلِكَ الْفَوْزُ الْكَبِيرُ (That is the supreme success.) Then Allah says, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says, إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance. وَهُوَ الْغَفُورُ الْوَدُودُ (And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn 'Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)." ذُو الْعَرْشِ (Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says, الْمَجِيدُ (Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct. فَعَّالٌ لِّمَا يُرِيدُ (Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you?" He replied, "Yes." They said, "What did he say to you?" He replied, "He said, 'I am the Doer of whatever I intend.'" Concerning Allah's statement, هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ (Has the story reached you of the hosts. Of Fir'awn and Thamud?) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them? This is the affirmation of His statement, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says, بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion. وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ (And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him. بَلْ هُوَ قُرْآنٌ مَّجِيدٌ (Nay! This is a Glorious Qur'an.) meaning, magnificent and noble. فِي لَوْحٍ مَّحْفُوظٍ (In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.

Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow. That is the supreme success (11)Verily, the punishment of your Lord is severe and painful (12)Verily, He it is Who begins and repeats (13)And He is Oft-Forgiving, Al-Wadud (14)Owner of the Throne, Al-Majid (the Glorious)(15)Doer of what He intends (16)Has the story reached you of the hosts (17)Of Fir'awn and Thamud (18)Nay! The disbelievers (persisted) in denying (19)And Allah encompasses them from behind (20)Nay! This is a Glorious Qur'an (21)In Al-Lawh Al-Mahfuz (22) The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah Allah informs about His believing servants that لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says, ذَٰلِكَ الْفَوْزُ الْكَبِيرُ (That is the supreme success.) Then Allah says, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says, إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance. وَهُوَ الْغَفُورُ الْوَدُودُ (And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn 'Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)." ذُو الْعَرْشِ (Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says, الْمَجِيدُ (Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct. فَعَّالٌ لِّمَا يُرِيدُ (Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you?" He replied, "Yes." They said, "What did he say to you?" He replied, "He said, 'I am the Doer of whatever I intend.'" Concerning Allah's statement, هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ (Has the story reached you of the hosts. Of Fir'awn and Thamud?) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them? This is the affirmation of His statement, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says, بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion. وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ (And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him. بَلْ هُوَ قُرْآنٌ مَّجِيدٌ (Nay! This is a Glorious Qur'an.) meaning, magnificent and noble. فِي لَوْحٍ مَّحْفُوظٍ (In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.

Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow. That is the supreme success (11)Verily, the punishment of your Lord is severe and painful (12)Verily, He it is Who begins and repeats (13)And He is Oft-Forgiving, Al-Wadud (14)Owner of the Throne, Al-Majid (the Glorious)(15)Doer of what He intends (16)Has the story reached you of the hosts (17)Of Fir'awn and Thamud (18)Nay! The disbelievers (persisted) in denying (19)And Allah encompasses them from behind (20)Nay! This is a Glorious Qur'an (21)In Al-Lawh Al-Mahfuz (22) The Reward of the Righteous, and the Harsh Seizing of the Disbelieving Enemies of Allah Allah informs about His believing servants that لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ (for them will be Gardens under which rivers flow.) This is the opposite of what he has prepared for His enemies of Fire and Hell. Thus, He says, ذَٰلِكَ الْفَوْزُ الْكَبِيرُ (That is the supreme success.) Then Allah says, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, indeed His punishment and His vengeance upon His enemies, who have rejected His Messengers, and opposed His command, is severe, great and strong. For verily, He is the Owner of power, Most Strong. He is the One that whatever He wants, then it will be however He wants it to be, in the matter of a blinking of an eye, or even swifter. Thus, Allah says, إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (Verily, He it is Who begins and repeats.) meaning, from His perfect strength and power is that He begins the creation, and He repeats it just as He began it, without opposition or resistance. وَهُوَ الْغَفُورُ الْوَدُودُ (And He is Oft-Forgiving, Al-Wadud.) meaning, He forgives the sin of whoever repents to Him and humbles himself before Him, no matter what the sin may be. Ibn 'Abbas and others have said about the name Al-Wadud, "It means Al-Habib (the Loving)." ذُو الْعَرْشِ (Owner of the Throne,) meaning, the Owner of the Mighty Throne that is above all of the creation. Then He says, الْمَجِيدُ (Al-Majid (the Glorious).) This word has been recited in two different ways: either with a Dhammah over its last letter (Al-Majidu), which is an attribute of the Lord, or with a Kasrah under its last letter (Al-Majid), which is a description of the Throne. Nevertheless, both meanings are correct. فَعَّالٌ لِّمَا يُرِيدُ (Doer of what He intends.) meaning, whatever He wants He does it, and there is no one who can counter His ruling. He is not asked about what He does due to His greatness, His power, His wisdom and His justice. This is as we have related previously from Abu Bakr As-Siddiq, that it was said to him during the illness of (his) death, "Has a doctor seen you?" He replied, "Yes." They said, "What did he say to you?" He replied, "He said, 'I am the Doer of whatever I intend.'" Concerning Allah's statement, هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ - فِرْعَوْنَ وَثَمُودَ (Has the story reached you of the hosts. Of Fir'awn and Thamud?) meaning, has the news reached you of what Allah caused to befall them of torment, and that He sent down upon them the punishment that no one was able to ward off from them? This is the affirmation of His statement, إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (Verily, the punishment of your Lord is severe and painful.) meaning, when He seizes the wrongdoer, He seizes him with a severe and painful punishment. It is the seizing punishment of One Most Mighty, and Most Powerful. Then Allah says, بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ (Nay! The disbelievers (persisted) in denying.) meaning, they are in doubt, suspicion, disbelief and rebellion. وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ (And Allah encompasses them from behind!) meaning, He has power over them, and is able to compel them. They cannot escape Him or evade Him. بَلْ هُوَ قُرْآنٌ مَّجِيدٌ (Nay! This is a Glorious Qur'an.) meaning, magnificent and noble. فِي لَوْحٍ مَّحْفُوظٍ (In Al-Lawh Al-Mahfuz!) meaning, among the most high gathering, guarded from any increase, decrease, distortion, or change. This is the end of the Tafsir of Surat Al-Buruj, and all praise and blessings are due to Allah.

The Virtues of Surat At-Tariq An-Nasa'i recorded that Jabir said, "Mu'adh lead the Maghrib prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet ﷺ said, أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، مَا كَانَ يَكْفِيكَ أَنْ تَقْرَأَ بِالسَّمَاءِ وَالطَّارِقِ وَالشَّمْسِ وَضُحَاهَا وَنَحْوِهَا؟ (Are you putting the people to trial O Mu'adh? Was it not sufficient for you to recite As-Sama'i wat-Tariq, and Ash-Shamsi wa Duhaha, and something like them?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ وَالطَّارِقِ - وَمَا أَدْرَاكَ مَا الطَّارِقُ - النَّجْمُ الثَّاقِبُ - إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ - فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ - خُلِقَ مِن مَّاءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ (1. By the heaven, and At-Tariq;)(2. And what will make you to know what At-Tariq is?)(3. The star, Ath-Thaqib.)(4. There is no human being but has a protector over him.)(5. So, let man see from what he is created!)(6. He is created from a water gushing forth,)(7. Proceeding from between the backbone and the ribs.)(8. Verily, He is Able to bring him back!)(9. The Day when all the secrets will be examined.)(10. Then he will have no power, nor any helper.) Swearing by the Existence of Humanity surrounded by the Organized System of Allah Allah swears by the heaven and what He has placed in it of radiant stars. Thus, He says, وَالسَّمَاءِ وَالطَّارِقِ (By the heaven, and At-Tariq;) Then He says, وَمَا أَدْرَاكَ مَا الطَّارِقُ (And what will make you to know what At-Tariq is?) Then He explains it by His saying, النَّجْمُ الثَّاقِبُ (The star of Ath-Thaqib.) Qatadah and others have said, "The star has been named Tariq because it is only seen at night and it is hidden during the day." His view is supported by what has been mentioned in the authentic Hadith that prohibits a man to come to his family Taruq. This means that he comes to them unexpectedly at nighttime. Concerning Allah's statement, الثَّاقِبُ (Ath-Thaqib.) Ibn 'Abbas said, "The illuminating." 'Ikrimah said, "It is illuminating and it burns the Shaytan" Then Allah says, إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ (There is no human being but has a protector over him.) meaning, every soul has a guardian over it from Allah that protects it from the calamities. This is as Allah says, لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ (For Him, there are angels in succession, before and behind him. They guard him by the command of Allah.)(13:11) How Man is Created is a Proof of Allah's Ability to Return Him to Him Allah says, فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ (So, let man see from what he is created!) This is alerting man to the weakness of his origin from which he was created. The intent of it is to guide man to accept (the reality of) the Hereafter, because whoever is able to begin the creation then he is also able to repeat it in the same way. This is as Allah says, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27) Then Allah says, خُلِقَ مِن مَّاءٍ دَافِقٍ (He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) meaning, the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest. Shabib bin Bishr reported from 'Ikrimah who narrated from Ibn 'Abbas that he said, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) "The backbone of the man and the ribs of the woman. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement, إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ (Verily, He is Able to bring him back (to life)!) This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an. On the Day of Judgement, Man will have no Power or Assistance In this regard Allah says, يَوْمَ تُبْلَى السَّرَائِرُ (The Day when all the secrets will be examined.) meaning, on the Day of Judgement the secrets will be tested. This means that they will be exposed and made manifest. Thus, the secret will be made open and that which is concealed will be well known. It is confirmed in the Two Sahihs on the authority of Ibn 'Umar that the Messenger of Allah ﷺ said, يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يُقَالُ: هٰذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ (Every betrayer will have a flag raised for him behind his back, and it will be said, 'This is the betrayal of so-and-so, the son of so-and-so.') Concerning Allah's statement, فَمَا لَهُ (Then he will have no) meaning, man on the Day of Judgement. مِن قُوَّةٍ (any power) meaning, within himself. وَلَا نَاصِرٍ (nor any helper.) meaning, from other than himself. This statement means that he will not be able to save himself from the torment of Allah, and nor will anyone else be able to save him.

The Virtues of Surat At-Tariq An-Nasa'i recorded that Jabir said, "Mu'adh lead the Maghrib prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet ﷺ said, أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، مَا كَانَ يَكْفِيكَ أَنْ تَقْرَأَ بِالسَّمَاءِ وَالطَّارِقِ وَالشَّمْسِ وَضُحَاهَا وَنَحْوِهَا؟ (Are you putting the people to trial O Mu'adh? Was it not sufficient for you to recite As-Sama'i wat-Tariq, and Ash-Shamsi wa Duhaha, and something like them?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ وَالطَّارِقِ - وَمَا أَدْرَاكَ مَا الطَّارِقُ - النَّجْمُ الثَّاقِبُ - إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ - فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ - خُلِقَ مِن مَّاءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ (1. By the heaven, and At-Tariq;)(2. And what will make you to know what At-Tariq is?)(3. The star, Ath-Thaqib.)(4. There is no human being but has a protector over him.)(5. So, let man see from what he is created!)(6. He is created from a water gushing forth,)(7. Proceeding from between the backbone and the ribs.)(8. Verily, He is Able to bring him back!)(9. The Day when all the secrets will be examined.)(10. Then he will have no power, nor any helper.) Swearing by the Existence of Humanity surrounded by the Organized System of Allah Allah swears by the heaven and what He has placed in it of radiant stars. Thus, He says, وَالسَّمَاءِ وَالطَّارِقِ (By the heaven, and At-Tariq;) Then He says, وَمَا أَدْرَاكَ مَا الطَّارِقُ (And what will make you to know what At-Tariq is?) Then He explains it by His saying, النَّجْمُ الثَّاقِبُ (The star of Ath-Thaqib.) Qatadah and others have said, "The star has been named Tariq because it is only seen at night and it is hidden during the day." His view is supported by what has been mentioned in the authentic Hadith that prohibits a man to come to his family Taruq. This means that he comes to them unexpectedly at nighttime. Concerning Allah's statement, الثَّاقِبُ (Ath-Thaqib.) Ibn 'Abbas said, "The illuminating." 'Ikrimah said, "It is illuminating and it burns the Shaytan" Then Allah says, إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ (There is no human being but has a protector over him.) meaning, every soul has a guardian over it from Allah that protects it from the calamities. This is as Allah says, لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ (For Him, there are angels in succession, before and behind him. They guard him by the command of Allah.)(13:11) How Man is Created is a Proof of Allah's Ability to Return Him to Him Allah says, فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ (So, let man see from what he is created!) This is alerting man to the weakness of his origin from which he was created. The intent of it is to guide man to accept (the reality of) the Hereafter, because whoever is able to begin the creation then he is also able to repeat it in the same way. This is as Allah says, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27) Then Allah says, خُلِقَ مِن مَّاءٍ دَافِقٍ (He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) meaning, the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest. Shabib bin Bishr reported from 'Ikrimah who narrated from Ibn 'Abbas that he said, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) "The backbone of the man and the ribs of the woman. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement, إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ (Verily, He is Able to bring him back (to life)!) This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an. On the Day of Judgement, Man will have no Power or Assistance In this regard Allah says, يَوْمَ تُبْلَى السَّرَائِرُ (The Day when all the secrets will be examined.) meaning, on the Day of Judgement the secrets will be tested. This means that they will be exposed and made manifest. Thus, the secret will be made open and that which is concealed will be well known. It is confirmed in the Two Sahihs on the authority of Ibn 'Umar that the Messenger of Allah ﷺ said, يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يُقَالُ: هٰذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ (Every betrayer will have a flag raised for him behind his back, and it will be said, 'This is the betrayal of so-and-so, the son of so-and-so.') Concerning Allah's statement, فَمَا لَهُ (Then he will have no) meaning, man on the Day of Judgement. مِن قُوَّةٍ (any power) meaning, within himself. وَلَا نَاصِرٍ (nor any helper.) meaning, from other than himself. This statement means that he will not be able to save himself from the torment of Allah, and nor will anyone else be able to save him.

The Virtues of Surat At-Tariq An-Nasa'i recorded that Jabir said, "Mu'adh lead the Maghrib prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet ﷺ said, أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، مَا كَانَ يَكْفِيكَ أَنْ تَقْرَأَ بِالسَّمَاءِ وَالطَّارِقِ وَالشَّمْسِ وَضُحَاهَا وَنَحْوِهَا؟ (Are you putting the people to trial O Mu'adh? Was it not sufficient for you to recite As-Sama'i wat-Tariq, and Ash-Shamsi wa Duhaha, and something like them?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ وَالطَّارِقِ - وَمَا أَدْرَاكَ مَا الطَّارِقُ - النَّجْمُ الثَّاقِبُ - إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ - فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ - خُلِقَ مِن مَّاءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ (1. By the heaven, and At-Tariq;)(2. And what will make you to know what At-Tariq is?)(3. The star, Ath-Thaqib.)(4. There is no human being but has a protector over him.)(5. So, let man see from what he is created!)(6. He is created from a water gushing forth,)(7. Proceeding from between the backbone and the ribs.)(8. Verily, He is Able to bring him back!)(9. The Day when all the secrets will be examined.)(10. Then he will have no power, nor any helper.) Swearing by the Existence of Humanity surrounded by the Organized System of Allah Allah swears by the heaven and what He has placed in it of radiant stars. Thus, He says, وَالسَّمَاءِ وَالطَّارِقِ (By the heaven, and At-Tariq;) Then He says, وَمَا أَدْرَاكَ مَا الطَّارِقُ (And what will make you to know what At-Tariq is?) Then He explains it by His saying, النَّجْمُ الثَّاقِبُ (The star of Ath-Thaqib.) Qatadah and others have said, "The star has been named Tariq because it is only seen at night and it is hidden during the day." His view is supported by what has been mentioned in the authentic Hadith that prohibits a man to come to his family Taruq. This means that he comes to them unexpectedly at nighttime. Concerning Allah's statement, الثَّاقِبُ (Ath-Thaqib.) Ibn 'Abbas said, "The illuminating." 'Ikrimah said, "It is illuminating and it burns the Shaytan" Then Allah says, إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ (There is no human being but has a protector over him.) meaning, every soul has a guardian over it from Allah that protects it from the calamities. This is as Allah says, لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ (For Him, there are angels in succession, before and behind him. They guard him by the command of Allah.)(13:11) How Man is Created is a Proof of Allah's Ability to Return Him to Him Allah says, فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ (So, let man see from what he is created!) This is alerting man to the weakness of his origin from which he was created. The intent of it is to guide man to accept (the reality of) the Hereafter, because whoever is able to begin the creation then he is also able to repeat it in the same way. This is as Allah says, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27) Then Allah says, خُلِقَ مِن مَّاءٍ دَافِقٍ (He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) meaning, the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest. Shabib bin Bishr reported from 'Ikrimah who narrated from Ibn 'Abbas that he said, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) "The backbone of the man and the ribs of the woman. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement, إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ (Verily, He is Able to bring him back (to life)!) This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an. On the Day of Judgement, Man will have no Power or Assistance In this regard Allah says, يَوْمَ تُبْلَى السَّرَائِرُ (The Day when all the secrets will be examined.) meaning, on the Day of Judgement the secrets will be tested. This means that they will be exposed and made manifest. Thus, the secret will be made open and that which is concealed will be well known. It is confirmed in the Two Sahihs on the authority of Ibn 'Umar that the Messenger of Allah ﷺ said, يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يُقَالُ: هٰذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ (Every betrayer will have a flag raised for him behind his back, and it will be said, 'This is the betrayal of so-and-so, the son of so-and-so.') Concerning Allah's statement, فَمَا لَهُ (Then he will have no) meaning, man on the Day of Judgement. مِن قُوَّةٍ (any power) meaning, within himself. وَلَا نَاصِرٍ (nor any helper.) meaning, from other than himself. This statement means that he will not be able to save himself from the torment of Allah, and nor will anyone else be able to save him.

The Virtues of Surat At-Tariq An-Nasa'i recorded that Jabir said, "Mu'adh lead the Maghrib prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet ﷺ said, أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، مَا كَانَ يَكْفِيكَ أَنْ تَقْرَأَ بِالسَّمَاءِ وَالطَّارِقِ وَالشَّمْسِ وَضُحَاهَا وَنَحْوِهَا؟ (Are you putting the people to trial O Mu'adh? Was it not sufficient for you to recite As-Sama'i wat-Tariq, and Ash-Shamsi wa Duhaha, and something like them?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ وَالطَّارِقِ - وَمَا أَدْرَاكَ مَا الطَّارِقُ - النَّجْمُ الثَّاقِبُ - إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ - فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ - خُلِقَ مِن مَّاءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ (1. By the heaven, and At-Tariq;)(2. And what will make you to know what At-Tariq is?)(3. The star, Ath-Thaqib.)(4. There is no human being but has a protector over him.)(5. So, let man see from what he is created!)(6. He is created from a water gushing forth,)(7. Proceeding from between the backbone and the ribs.)(8. Verily, He is Able to bring him back!)(9. The Day when all the secrets will be examined.)(10. Then he will have no power, nor any helper.) Swearing by the Existence of Humanity surrounded by the Organized System of Allah Allah swears by the heaven and what He has placed in it of radiant stars. Thus, He says, وَالسَّمَاءِ وَالطَّارِقِ (By the heaven, and At-Tariq;) Then He says, وَمَا أَدْرَاكَ مَا الطَّارِقُ (And what will make you to know what At-Tariq is?) Then He explains it by His saying, النَّجْمُ الثَّاقِبُ (The star of Ath-Thaqib.) Qatadah and others have said, "The star has been named Tariq because it is only seen at night and it is hidden during the day." His view is supported by what has been mentioned in the authentic Hadith that prohibits a man to come to his family Taruq. This means that he comes to them unexpectedly at nighttime. Concerning Allah's statement, الثَّاقِبُ (Ath-Thaqib.) Ibn 'Abbas said, "The illuminating." 'Ikrimah said, "It is illuminating and it burns the Shaytan" Then Allah says, إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ (There is no human being but has a protector over him.) meaning, every soul has a guardian over it from Allah that protects it from the calamities. This is as Allah says, لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ (For Him, there are angels in succession, before and behind him. They guard him by the command of Allah.)(13:11) How Man is Created is a Proof of Allah's Ability to Return Him to Him Allah says, فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ (So, let man see from what he is created!) This is alerting man to the weakness of his origin from which he was created. The intent of it is to guide man to accept (the reality of) the Hereafter, because whoever is able to begin the creation then he is also able to repeat it in the same way. This is as Allah says, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27) Then Allah says, خُلِقَ مِن مَّاءٍ دَافِقٍ (He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) meaning, the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest. Shabib bin Bishr reported from 'Ikrimah who narrated from Ibn 'Abbas that he said, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) "The backbone of the man and the ribs of the woman. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement, إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ (Verily, He is Able to bring him back (to life)!) This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an. On the Day of Judgement, Man will have no Power or Assistance In this regard Allah says, يَوْمَ تُبْلَى السَّرَائِرُ (The Day when all the secrets will be examined.) meaning, on the Day of Judgement the secrets will be tested. This means that they will be exposed and made manifest. Thus, the secret will be made open and that which is concealed will be well known. It is confirmed in the Two Sahihs on the authority of Ibn 'Umar that the Messenger of Allah ﷺ said, يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يُقَالُ: هٰذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ (Every betrayer will have a flag raised for him behind his back, and it will be said, 'This is the betrayal of so-and-so, the son of so-and-so.') Concerning Allah's statement, فَمَا لَهُ (Then he will have no) meaning, man on the Day of Judgement. مِن قُوَّةٍ (any power) meaning, within himself. وَلَا نَاصِرٍ (nor any helper.) meaning, from other than himself. This statement means that he will not be able to save himself from the torment of Allah, and nor will anyone else be able to save him.

The Virtues of Surat At-Tariq An-Nasa'i recorded that Jabir said, "Mu'adh lead the Maghrib prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet ﷺ said, أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، مَا كَانَ يَكْفِيكَ أَنْ تَقْرَأَ بِالسَّمَاءِ وَالطَّارِقِ وَالشَّمْسِ وَضُحَاهَا وَنَحْوِهَا؟ (Are you putting the people to trial O Mu'adh? Was it not sufficient for you to recite As-Sama'i wat-Tariq, and Ash-Shamsi wa Duhaha, and something like them?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ وَالطَّارِقِ - وَمَا أَدْرَاكَ مَا الطَّارِقُ - النَّجْمُ الثَّاقِبُ - إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ - فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ - خُلِقَ مِن مَّاءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ (1. By the heaven, and At-Tariq;)(2. And what will make you to know what At-Tariq is?)(3. The star, Ath-Thaqib.)(4. There is no human being but has a protector over him.)(5. So, let man see from what he is created!)(6. He is created from a water gushing forth,)(7. Proceeding from between the backbone and the ribs.)(8. Verily, He is Able to bring him back!)(9. The Day when all the secrets will be examined.)(10. Then he will have no power, nor any helper.) Swearing by the Existence of Humanity surrounded by the Organized System of Allah Allah swears by the heaven and what He has placed in it of radiant stars. Thus, He says, وَالسَّمَاءِ وَالطَّارِقِ (By the heaven, and At-Tariq;) Then He says, وَمَا أَدْرَاكَ مَا الطَّارِقُ (And what will make you to know what At-Tariq is?) Then He explains it by His saying, النَّجْمُ الثَّاقِبُ (The star of Ath-Thaqib.) Qatadah and others have said, "The star has been named Tariq because it is only seen at night and it is hidden during the day." His view is supported by what has been mentioned in the authentic Hadith that prohibits a man to come to his family Taruq. This means that he comes to them unexpectedly at nighttime. Concerning Allah's statement, الثَّاقِبُ (Ath-Thaqib.) Ibn 'Abbas said, "The illuminating." 'Ikrimah said, "It is illuminating and it burns the Shaytan" Then Allah says, إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ (There is no human being but has a protector over him.) meaning, every soul has a guardian over it from Allah that protects it from the calamities. This is as Allah says, لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ (For Him, there are angels in succession, before and behind him. They guard him by the command of Allah.)(13:11) How Man is Created is a Proof of Allah's Ability to Return Him to Him Allah says, فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ (So, let man see from what he is created!) This is alerting man to the weakness of his origin from which he was created. The intent of it is to guide man to accept (the reality of) the Hereafter, because whoever is able to begin the creation then he is also able to repeat it in the same way. This is as Allah says, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27) Then Allah says, خُلِقَ مِن مَّاءٍ دَافِقٍ (He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) meaning, the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest. Shabib bin Bishr reported from 'Ikrimah who narrated from Ibn 'Abbas that he said, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) "The backbone of the man and the ribs of the woman. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement, إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ (Verily, He is Able to bring him back (to life)!) This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an. On the Day of Judgement, Man will have no Power or Assistance In this regard Allah says, يَوْمَ تُبْلَى السَّرَائِرُ (The Day when all the secrets will be examined.) meaning, on the Day of Judgement the secrets will be tested. This means that they will be exposed and made manifest. Thus, the secret will be made open and that which is concealed will be well known. It is confirmed in the Two Sahihs on the authority of Ibn 'Umar that the Messenger of Allah ﷺ said, يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يُقَالُ: هٰذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ (Every betrayer will have a flag raised for him behind his back, and it will be said, 'This is the betrayal of so-and-so, the son of so-and-so.') Concerning Allah's statement, فَمَا لَهُ (Then he will have no) meaning, man on the Day of Judgement. مِن قُوَّةٍ (any power) meaning, within himself. وَلَا نَاصِرٍ (nor any helper.) meaning, from other than himself. This statement means that he will not be able to save himself from the torment of Allah, and nor will anyone else be able to save him.

The Virtues of Surat At-Tariq An-Nasa'i recorded that Jabir said, "Mu'adh lead the Maghrib prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet ﷺ said, أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، مَا كَانَ يَكْفِيكَ أَنْ تَقْرَأَ بِالسَّمَاءِ وَالطَّارِقِ وَالشَّمْسِ وَضُحَاهَا وَنَحْوِهَا؟ (Are you putting the people to trial O Mu'adh? Was it not sufficient for you to recite As-Sama'i wat-Tariq, and Ash-Shamsi wa Duhaha, and something like them?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ وَالطَّارِقِ - وَمَا أَدْرَاكَ مَا الطَّارِقُ - النَّجْمُ الثَّاقِبُ - إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ - فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ - خُلِقَ مِن مَّاءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ (1. By the heaven, and At-Tariq;)(2. And what will make you to know what At-Tariq is?)(3. The star, Ath-Thaqib.)(4. There is no human being but has a protector over him.)(5. So, let man see from what he is created!)(6. He is created from a water gushing forth,)(7. Proceeding from between the backbone and the ribs.)(8. Verily, He is Able to bring him back!)(9. The Day when all the secrets will be examined.)(10. Then he will have no power, nor any helper.) Swearing by the Existence of Humanity surrounded by the Organized System of Allah Allah swears by the heaven and what He has placed in it of radiant stars. Thus, He says, وَالسَّمَاءِ وَالطَّارِقِ (By the heaven, and At-Tariq;) Then He says, وَمَا أَدْرَاكَ مَا الطَّارِقُ (And what will make you to know what At-Tariq is?) Then He explains it by His saying, النَّجْمُ الثَّاقِبُ (The star of Ath-Thaqib.) Qatadah and others have said, "The star has been named Tariq because it is only seen at night and it is hidden during the day." His view is supported by what has been mentioned in the authentic Hadith that prohibits a man to come to his family Taruq. This means that he comes to them unexpectedly at nighttime. Concerning Allah's statement, الثَّاقِبُ (Ath-Thaqib.) Ibn 'Abbas said, "The illuminating." 'Ikrimah said, "It is illuminating and it burns the Shaytan" Then Allah says, إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ (There is no human being but has a protector over him.) meaning, every soul has a guardian over it from Allah that protects it from the calamities. This is as Allah says, لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ (For Him, there are angels in succession, before and behind him. They guard him by the command of Allah.)(13:11) How Man is Created is a Proof of Allah's Ability to Return Him to Him Allah says, فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ (So, let man see from what he is created!) This is alerting man to the weakness of his origin from which he was created. The intent of it is to guide man to accept (the reality of) the Hereafter, because whoever is able to begin the creation then he is also able to repeat it in the same way. This is as Allah says, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27) Then Allah says, خُلِقَ مِن مَّاءٍ دَافِقٍ (He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) meaning, the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest. Shabib bin Bishr reported from 'Ikrimah who narrated from Ibn 'Abbas that he said, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) "The backbone of the man and the ribs of the woman. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement, إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ (Verily, He is Able to bring him back (to life)!) This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an. On the Day of Judgement, Man will have no Power or Assistance In this regard Allah says, يَوْمَ تُبْلَى السَّرَائِرُ (The Day when all the secrets will be examined.) meaning, on the Day of Judgement the secrets will be tested. This means that they will be exposed and made manifest. Thus, the secret will be made open and that which is concealed will be well known. It is confirmed in the Two Sahihs on the authority of Ibn 'Umar that the Messenger of Allah ﷺ said, يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يُقَالُ: هٰذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ (Every betrayer will have a flag raised for him behind his back, and it will be said, 'This is the betrayal of so-and-so, the son of so-and-so.') Concerning Allah's statement, فَمَا لَهُ (Then he will have no) meaning, man on the Day of Judgement. مِن قُوَّةٍ (any power) meaning, within himself. وَلَا نَاصِرٍ (nor any helper.) meaning, from other than himself. This statement means that he will not be able to save himself from the torment of Allah, and nor will anyone else be able to save him.

The Virtues of Surat At-Tariq An-Nasa'i recorded that Jabir said, "Mu'adh lead the Maghrib prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet ﷺ said, أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، مَا كَانَ يَكْفِيكَ أَنْ تَقْرَأَ بِالسَّمَاءِ وَالطَّارِقِ وَالشَّمْسِ وَضُحَاهَا وَنَحْوِهَا؟ (Are you putting the people to trial O Mu'adh? Was it not sufficient for you to recite As-Sama'i wat-Tariq, and Ash-Shamsi wa Duhaha, and something like them?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ وَالطَّارِقِ - وَمَا أَدْرَاكَ مَا الطَّارِقُ - النَّجْمُ الثَّاقِبُ - إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ - فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ - خُلِقَ مِن مَّاءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ (1. By the heaven, and At-Tariq;)(2. And what will make you to know what At-Tariq is?)(3. The star, Ath-Thaqib.)(4. There is no human being but has a protector over him.)(5. So, let man see from what he is created!)(6. He is created from a water gushing forth,)(7. Proceeding from between the backbone and the ribs.)(8. Verily, He is Able to bring him back!)(9. The Day when all the secrets will be examined.)(10. Then he will have no power, nor any helper.) Swearing by the Existence of Humanity surrounded by the Organized System of Allah Allah swears by the heaven and what He has placed in it of radiant stars. Thus, He says, وَالسَّمَاءِ وَالطَّارِقِ (By the heaven, and At-Tariq;) Then He says, وَمَا أَدْرَاكَ مَا الطَّارِقُ (And what will make you to know what At-Tariq is?) Then He explains it by His saying, النَّجْمُ الثَّاقِبُ (The star of Ath-Thaqib.) Qatadah and others have said, "The star has been named Tariq because it is only seen at night and it is hidden during the day." His view is supported by what has been mentioned in the authentic Hadith that prohibits a man to come to his family Taruq. This means that he comes to them unexpectedly at nighttime. Concerning Allah's statement, الثَّاقِبُ (Ath-Thaqib.) Ibn 'Abbas said, "The illuminating." 'Ikrimah said, "It is illuminating and it burns the Shaytan" Then Allah says, إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ (There is no human being but has a protector over him.) meaning, every soul has a guardian over it from Allah that protects it from the calamities. This is as Allah says, لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ (For Him, there are angels in succession, before and behind him. They guard him by the command of Allah.)(13:11) How Man is Created is a Proof of Allah's Ability to Return Him to Him Allah says, فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ (So, let man see from what he is created!) This is alerting man to the weakness of his origin from which he was created. The intent of it is to guide man to accept (the reality of) the Hereafter, because whoever is able to begin the creation then he is also able to repeat it in the same way. This is as Allah says, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27) Then Allah says, خُلِقَ مِن مَّاءٍ دَافِقٍ (He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) meaning, the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest. Shabib bin Bishr reported from 'Ikrimah who narrated from Ibn 'Abbas that he said, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) "The backbone of the man and the ribs of the woman. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement, إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ (Verily, He is Able to bring him back (to life)!) This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an. On the Day of Judgement, Man will have no Power or Assistance In this regard Allah says, يَوْمَ تُبْلَى السَّرَائِرُ (The Day when all the secrets will be examined.) meaning, on the Day of Judgement the secrets will be tested. This means that they will be exposed and made manifest. Thus, the secret will be made open and that which is concealed will be well known. It is confirmed in the Two Sahihs on the authority of Ibn 'Umar that the Messenger of Allah ﷺ said, يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يُقَالُ: هٰذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ (Every betrayer will have a flag raised for him behind his back, and it will be said, 'This is the betrayal of so-and-so, the son of so-and-so.') Concerning Allah's statement, فَمَا لَهُ (Then he will have no) meaning, man on the Day of Judgement. مِن قُوَّةٍ (any power) meaning, within himself. وَلَا نَاصِرٍ (nor any helper.) meaning, from other than himself. This statement means that he will not be able to save himself from the torment of Allah, and nor will anyone else be able to save him.

The Virtues of Surat At-Tariq An-Nasa'i recorded that Jabir said, "Mu'adh lead the Maghrib prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet ﷺ said, أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، مَا كَانَ يَكْفِيكَ أَنْ تَقْرَأَ بِالسَّمَاءِ وَالطَّارِقِ وَالشَّمْسِ وَضُحَاهَا وَنَحْوِهَا؟ (Are you putting the people to trial O Mu'adh? Was it not sufficient for you to recite As-Sama'i wat-Tariq, and Ash-Shamsi wa Duhaha, and something like them?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ وَالطَّارِقِ - وَمَا أَدْرَاكَ مَا الطَّارِقُ - النَّجْمُ الثَّاقِبُ - إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ - فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ - خُلِقَ مِن مَّاءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ (1. By the heaven, and At-Tariq;)(2. And what will make you to know what At-Tariq is?)(3. The star, Ath-Thaqib.)(4. There is no human being but has a protector over him.)(5. So, let man see from what he is created!)(6. He is created from a water gushing forth,)(7. Proceeding from between the backbone and the ribs.)(8. Verily, He is Able to bring him back!)(9. The Day when all the secrets will be examined.)(10. Then he will have no power, nor any helper.) Swearing by the Existence of Humanity surrounded by the Organized System of Allah Allah swears by the heaven and what He has placed in it of radiant stars. Thus, He says, وَالسَّمَاءِ وَالطَّارِقِ (By the heaven, and At-Tariq;) Then He says, وَمَا أَدْرَاكَ مَا الطَّارِقُ (And what will make you to know what At-Tariq is?) Then He explains it by His saying, النَّجْمُ الثَّاقِبُ (The star of Ath-Thaqib.) Qatadah and others have said, "The star has been named Tariq because it is only seen at night and it is hidden during the day." His view is supported by what has been mentioned in the authentic Hadith that prohibits a man to come to his family Taruq. This means that he comes to them unexpectedly at nighttime. Concerning Allah's statement, الثَّاقِبُ (Ath-Thaqib.) Ibn 'Abbas said, "The illuminating." 'Ikrimah said, "It is illuminating and it burns the Shaytan" Then Allah says, إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ (There is no human being but has a protector over him.) meaning, every soul has a guardian over it from Allah that protects it from the calamities. This is as Allah says, لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ (For Him, there are angels in succession, before and behind him. They guard him by the command of Allah.)(13:11) How Man is Created is a Proof of Allah's Ability to Return Him to Him Allah says, فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ (So, let man see from what he is created!) This is alerting man to the weakness of his origin from which he was created. The intent of it is to guide man to accept (the reality of) the Hereafter, because whoever is able to begin the creation then he is also able to repeat it in the same way. This is as Allah says, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27) Then Allah says, خُلِقَ مِن مَّاءٍ دَافِقٍ (He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) meaning, the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest. Shabib bin Bishr reported from 'Ikrimah who narrated from Ibn 'Abbas that he said, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) "The backbone of the man and the ribs of the woman. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement, إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ (Verily, He is Able to bring him back (to life)!) This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an. On the Day of Judgement, Man will have no Power or Assistance In this regard Allah says, يَوْمَ تُبْلَى السَّرَائِرُ (The Day when all the secrets will be examined.) meaning, on the Day of Judgement the secrets will be tested. This means that they will be exposed and made manifest. Thus, the secret will be made open and that which is concealed will be well known. It is confirmed in the Two Sahihs on the authority of Ibn 'Umar that the Messenger of Allah ﷺ said, يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يُقَالُ: هٰذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ (Every betrayer will have a flag raised for him behind his back, and it will be said, 'This is the betrayal of so-and-so, the son of so-and-so.') Concerning Allah's statement, فَمَا لَهُ (Then he will have no) meaning, man on the Day of Judgement. مِن قُوَّةٍ (any power) meaning, within himself. وَلَا نَاصِرٍ (nor any helper.) meaning, from other than himself. This statement means that he will not be able to save himself from the torment of Allah, and nor will anyone else be able to save him.

The Virtues of Surat At-Tariq An-Nasa'i recorded that Jabir said, "Mu'adh lead the Maghrib prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet ﷺ said, أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، مَا كَانَ يَكْفِيكَ أَنْ تَقْرَأَ بِالسَّمَاءِ وَالطَّارِقِ وَالشَّمْسِ وَضُحَاهَا وَنَحْوِهَا؟ (Are you putting the people to trial O Mu'adh? Was it not sufficient for you to recite As-Sama'i wat-Tariq, and Ash-Shamsi wa Duhaha, and something like them?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ وَالطَّارِقِ - وَمَا أَدْرَاكَ مَا الطَّارِقُ - النَّجْمُ الثَّاقِبُ - إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ - فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ - خُلِقَ مِن مَّاءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ (1. By the heaven, and At-Tariq;)(2. And what will make you to know what At-Tariq is?)(3. The star, Ath-Thaqib.)(4. There is no human being but has a protector over him.)(5. So, let man see from what he is created!)(6. He is created from a water gushing forth,)(7. Proceeding from between the backbone and the ribs.)(8. Verily, He is Able to bring him back!)(9. The Day when all the secrets will be examined.)(10. Then he will have no power, nor any helper.) Swearing by the Existence of Humanity surrounded by the Organized System of Allah Allah swears by the heaven and what He has placed in it of radiant stars. Thus, He says, وَالسَّمَاءِ وَالطَّارِقِ (By the heaven, and At-Tariq;) Then He says, وَمَا أَدْرَاكَ مَا الطَّارِقُ (And what will make you to know what At-Tariq is?) Then He explains it by His saying, النَّجْمُ الثَّاقِبُ (The star of Ath-Thaqib.) Qatadah and others have said, "The star has been named Tariq because it is only seen at night and it is hidden during the day." His view is supported by what has been mentioned in the authentic Hadith that prohibits a man to come to his family Taruq. This means that he comes to them unexpectedly at nighttime. Concerning Allah's statement, الثَّاقِبُ (Ath-Thaqib.) Ibn 'Abbas said, "The illuminating." 'Ikrimah said, "It is illuminating and it burns the Shaytan" Then Allah says, إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ (There is no human being but has a protector over him.) meaning, every soul has a guardian over it from Allah that protects it from the calamities. This is as Allah says, لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ (For Him, there are angels in succession, before and behind him. They guard him by the command of Allah.)(13:11) How Man is Created is a Proof of Allah's Ability to Return Him to Him Allah says, فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ (So, let man see from what he is created!) This is alerting man to the weakness of his origin from which he was created. The intent of it is to guide man to accept (the reality of) the Hereafter, because whoever is able to begin the creation then he is also able to repeat it in the same way. This is as Allah says, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27) Then Allah says, خُلِقَ مِن مَّاءٍ دَافِقٍ (He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) meaning, the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest. Shabib bin Bishr reported from 'Ikrimah who narrated from Ibn 'Abbas that he said, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) "The backbone of the man and the ribs of the woman. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement, إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ (Verily, He is Able to bring him back (to life)!) This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an. On the Day of Judgement, Man will have no Power or Assistance In this regard Allah says, يَوْمَ تُبْلَى السَّرَائِرُ (The Day when all the secrets will be examined.) meaning, on the Day of Judgement the secrets will be tested. This means that they will be exposed and made manifest. Thus, the secret will be made open and that which is concealed will be well known. It is confirmed in the Two Sahihs on the authority of Ibn 'Umar that the Messenger of Allah ﷺ said, يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يُقَالُ: هٰذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ (Every betrayer will have a flag raised for him behind his back, and it will be said, 'This is the betrayal of so-and-so, the son of so-and-so.') Concerning Allah's statement, فَمَا لَهُ (Then he will have no) meaning, man on the Day of Judgement. مِن قُوَّةٍ (any power) meaning, within himself. وَلَا نَاصِرٍ (nor any helper.) meaning, from other than himself. This statement means that he will not be able to save himself from the torment of Allah, and nor will anyone else be able to save him.

The Virtues of Surat At-Tariq An-Nasa'i recorded that Jabir said, "Mu'adh lead the Maghrib prayer and he recited Al-Baqarah and An-Nisa'. So the Prophet ﷺ said, أَفَتَّانٌ أَنْتَ يَا مُعَاذُ، مَا كَانَ يَكْفِيكَ أَنْ تَقْرَأَ بِالسَّمَاءِ وَالطَّارِقِ وَالشَّمْسِ وَضُحَاهَا وَنَحْوِهَا؟ (Are you putting the people to trial O Mu'adh? Was it not sufficient for you to recite As-Sama'i wat-Tariq, and Ash-Shamsi wa Duhaha, and something like them?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. وَالسَّمَاءِ وَالطَّارِقِ - وَمَا أَدْرَاكَ مَا الطَّارِقُ - النَّجْمُ الثَّاقِبُ - إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ - فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ - خُلِقَ مِن مَّاءٍ دَافِقٍ - يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ - إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ - يَوْمَ تُبْلَى السَّرَائِرُ - فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ (1. By the heaven, and At-Tariq;)(2. And what will make you to know what At-Tariq is?)(3. The star, Ath-Thaqib.)(4. There is no human being but has a protector over him.)(5. So, let man see from what he is created!)(6. He is created from a water gushing forth,)(7. Proceeding from between the backbone and the ribs.)(8. Verily, He is Able to bring him back!)(9. The Day when all the secrets will be examined.)(10. Then he will have no power, nor any helper.) Swearing by the Existence of Humanity surrounded by the Organized System of Allah Allah swears by the heaven and what He has placed in it of radiant stars. Thus, He says, وَالسَّمَاءِ وَالطَّارِقِ (By the heaven, and At-Tariq;) Then He says, وَمَا أَدْرَاكَ مَا الطَّارِقُ (And what will make you to know what At-Tariq is?) Then He explains it by His saying, النَّجْمُ الثَّاقِبُ (The star of Ath-Thaqib.) Qatadah and others have said, "The star has been named Tariq because it is only seen at night and it is hidden during the day." His view is supported by what has been mentioned in the authentic Hadith that prohibits a man to come to his family Taruq. This means that he comes to them unexpectedly at nighttime. Concerning Allah's statement, الثَّاقِبُ (Ath-Thaqib.) Ibn 'Abbas said, "The illuminating." 'Ikrimah said, "It is illuminating and it burns the Shaytan" Then Allah says, إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ (There is no human being but has a protector over him.) meaning, every soul has a guardian over it from Allah that protects it from the calamities. This is as Allah says, لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ (For Him, there are angels in succession, before and behind him. They guard him by the command of Allah.)(13:11) How Man is Created is a Proof of Allah's Ability to Return Him to Him Allah says, فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ (So, let man see from what he is created!) This is alerting man to the weakness of his origin from which he was created. The intent of it is to guide man to accept (the reality of) the Hereafter, because whoever is able to begin the creation then he is also able to repeat it in the same way. This is as Allah says, وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27) Then Allah says, خُلِقَ مِن مَّاءٍ دَافِقٍ (He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) meaning, the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest. Shabib bin Bishr reported from 'Ikrimah who narrated from Ibn 'Abbas that he said, يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (Proceeding from between the backbone and the ribs.) "The backbone of the man and the ribs of the woman. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement, إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ (Verily, He is Able to bring him back (to life)!) This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an. On the Day of Judgement, Man will have no Power or Assistance In this regard Allah says, يَوْمَ تُبْلَى السَّرَائِرُ (The Day when all the secrets will be examined.) meaning, on the Day of Judgement the secrets will be tested. This means that they will be exposed and made manifest. Thus, the secret will be made open and that which is concealed will be well known. It is confirmed in the Two Sahihs on the authority of Ibn 'Umar that the Messenger of Allah ﷺ said, يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يُقَالُ: هٰذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ (Every betrayer will have a flag raised for him behind his back, and it will be said, 'This is the betrayal of so-and-so, the son of so-and-so.') Concerning Allah's statement, فَمَا لَهُ (Then he will have no) meaning, man on the Day of Judgement. مِن قُوَّةٍ (any power) meaning, within himself. وَلَا نَاصِرٍ (nor any helper.) meaning, from other than himself. This statement means that he will not be able to save himself from the torment of Allah, and nor will anyone else be able to save him.

By the sky which gives rain, again and again (11)And the earth which splits (12)Verily, this is the Word that separates (13)And it is not a thing for amusement (14)Verily, they are but plotting a plot (15)And I am planning a plan (16)So, give a respite to the disbelievers; deal gently with them for a while (17) Swearing to the Truthfulness of the Qur'an and the Failure of Those Who oppose it Ibn 'Abbas said, "Ar-raj' means rain." It has also been narrated from him that he said, "It means the clouds that contain rain." He also said, وَالسَّمَاءِ ذَاتِ الرَّجْعِ (By the sky (having rain clouds) which gives rain, again and again.) "This means that it rains and then it rains (again)." Qatadah said, "It returns the sustenance of the servants (creatures) every year. Were it not for this, they would all be destroyed and so would their cattle." وَالْأَرْضِ ذَاتِ الصَّدْعِ (And the earth which splits.) Ibn 'Abbas said, "Splitting to bring forth plant growths." This was also said by Sa'id bin Jubayr, 'Ikrimah, Abu Malik, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and others. Concerning Allah's statement, إِنَّهُ لَقَوْلٌ فَصْلٌ (Verily, this is the Word that separates.) Ibn 'Abbas said (Fasl is), "True." Qatadah also said the same. Someone else said, "A just ruling." وَمَا هُوَ بِالْهَزْلِ (And it is not a thing for amusement.) meaning, rather it is serious and true. Then Allah informs about the disbelievers saying that they reject Him and hinder others from His path. Allah says, إِنَّهُمْ يَكِيدُونَ كَيْدًا (Verily, they are but plotting a plot.) meaning, they plot against the people in their calling them to oppose the Qur'an. Then Allah says, فَمَهِّلِ الْكَافِرِينَ (So, give a respite to the disbelievers;) meaning, wait for them and do not be in haste concerning them. أَمْهِلْهُمْ رُوَيْدًا (deal gently with them for a while.) meaning, a little while. This means that you will see what befalls them of torment, punishment and destruction. This is as Allah says, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.)(31:24) This is the end of the Tafsir Surat At-Tariq, and unto Allah is all praise and thanks.

By the sky which gives rain, again and again (11)And the earth which splits (12)Verily, this is the Word that separates (13)And it is not a thing for amusement (14)Verily, they are but plotting a plot (15)And I am planning a plan (16)So, give a respite to the disbelievers; deal gently with them for a while (17) Swearing to the Truthfulness of the Qur'an and the Failure of Those Who oppose it Ibn 'Abbas said, "Ar-raj' means rain." It has also been narrated from him that he said, "It means the clouds that contain rain." He also said, وَالسَّمَاءِ ذَاتِ الرَّجْعِ (By the sky (having rain clouds) which gives rain, again and again.) "This means that it rains and then it rains (again)." Qatadah said, "It returns the sustenance of the servants (creatures) every year. Were it not for this, they would all be destroyed and so would their cattle." وَالْأَرْضِ ذَاتِ الصَّدْعِ (And the earth which splits.) Ibn 'Abbas said, "Splitting to bring forth plant growths." This was also said by Sa'id bin Jubayr, 'Ikrimah, Abu Malik, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and others. Concerning Allah's statement, إِنَّهُ لَقَوْلٌ فَصْلٌ (Verily, this is the Word that separates.) Ibn 'Abbas said (Fasl is), "True." Qatadah also said the same. Someone else said, "A just ruling." وَمَا هُوَ بِالْهَزْلِ (And it is not a thing for amusement.) meaning, rather it is serious and true. Then Allah informs about the disbelievers saying that they reject Him and hinder others from His path. Allah says, إِنَّهُمْ يَكِيدُونَ كَيْدًا (Verily, they are but plotting a plot.) meaning, they plot against the people in their calling them to oppose the Qur'an. Then Allah says, فَمَهِّلِ الْكَافِرِينَ (So, give a respite to the disbelievers;) meaning, wait for them and do not be in haste concerning them. أَمْهِلْهُمْ رُوَيْدًا (deal gently with them for a while.) meaning, a little while. This means that you will see what befalls them of torment, punishment and destruction. This is as Allah says, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.)(31:24) This is the end of the Tafsir Surat At-Tariq, and unto Allah is all praise and thanks.

By the sky which gives rain, again and again (11)And the earth which splits (12)Verily, this is the Word that separates (13)And it is not a thing for amusement (14)Verily, they are but plotting a plot (15)And I am planning a plan (16)So, give a respite to the disbelievers; deal gently with them for a while (17) Swearing to the Truthfulness of the Qur'an and the Failure of Those Who oppose it Ibn 'Abbas said, "Ar-raj' means rain." It has also been narrated from him that he said, "It means the clouds that contain rain." He also said, وَالسَّمَاءِ ذَاتِ الرَّجْعِ (By the sky (having rain clouds) which gives rain, again and again.) "This means that it rains and then it rains (again)." Qatadah said, "It returns the sustenance of the servants (creatures) every year. Were it not for this, they would all be destroyed and so would their cattle." وَالْأَرْضِ ذَاتِ الصَّدْعِ (And the earth which splits.) Ibn 'Abbas said, "Splitting to bring forth plant growths." This was also said by Sa'id bin Jubayr, 'Ikrimah, Abu Malik, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and others. Concerning Allah's statement, إِنَّهُ لَقَوْلٌ فَصْلٌ (Verily, this is the Word that separates.) Ibn 'Abbas said (Fasl is), "True." Qatadah also said the same. Someone else said, "A just ruling." وَمَا هُوَ بِالْهَزْلِ (And it is not a thing for amusement.) meaning, rather it is serious and true. Then Allah informs about the disbelievers saying that they reject Him and hinder others from His path. Allah says, إِنَّهُمْ يَكِيدُونَ كَيْدًا (Verily, they are but plotting a plot.) meaning, they plot against the people in their calling them to oppose the Qur'an. Then Allah says, فَمَهِّلِ الْكَافِرِينَ (So, give a respite to the disbelievers;) meaning, wait for them and do not be in haste concerning them. أَمْهِلْهُمْ رُوَيْدًا (deal gently with them for a while.) meaning, a little while. This means that you will see what befalls them of torment, punishment and destruction. This is as Allah says, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.)(31:24) This is the end of the Tafsir Surat At-Tariq, and unto Allah is all praise and thanks.

By the sky which gives rain, again and again (11)And the earth which splits (12)Verily, this is the Word that separates (13)And it is not a thing for amusement (14)Verily, they are but plotting a plot (15)And I am planning a plan (16)So, give a respite to the disbelievers; deal gently with them for a while (17) Swearing to the Truthfulness of the Qur'an and the Failure of Those Who oppose it Ibn 'Abbas said, "Ar-raj' means rain." It has also been narrated from him that he said, "It means the clouds that contain rain." He also said, وَالسَّمَاءِ ذَاتِ الرَّجْعِ (By the sky (having rain clouds) which gives rain, again and again.) "This means that it rains and then it rains (again)." Qatadah said, "It returns the sustenance of the servants (creatures) every year. Were it not for this, they would all be destroyed and so would their cattle." وَالْأَرْضِ ذَاتِ الصَّدْعِ (And the earth which splits.) Ibn 'Abbas said, "Splitting to bring forth plant growths." This was also said by Sa'id bin Jubayr, 'Ikrimah, Abu Malik, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and others. Concerning Allah's statement, إِنَّهُ لَقَوْلٌ فَصْلٌ (Verily, this is the Word that separates.) Ibn 'Abbas said (Fasl is), "True." Qatadah also said the same. Someone else said, "A just ruling." وَمَا هُوَ بِالْهَزْلِ (And it is not a thing for amusement.) meaning, rather it is serious and true. Then Allah informs about the disbelievers saying that they reject Him and hinder others from His path. Allah says, إِنَّهُمْ يَكِيدُونَ كَيْدًا (Verily, they are but plotting a plot.) meaning, they plot against the people in their calling them to oppose the Qur'an. Then Allah says, فَمَهِّلِ الْكَافِرِينَ (So, give a respite to the disbelievers;) meaning, wait for them and do not be in haste concerning them. أَمْهِلْهُمْ رُوَيْدًا (deal gently with them for a while.) meaning, a little while. This means that you will see what befalls them of torment, punishment and destruction. This is as Allah says, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.)(31:24) This is the end of the Tafsir Surat At-Tariq, and unto Allah is all praise and thanks.

By the sky which gives rain, again and again (11)And the earth which splits (12)Verily, this is the Word that separates (13)And it is not a thing for amusement (14)Verily, they are but plotting a plot (15)And I am planning a plan (16)So, give a respite to the disbelievers; deal gently with them for a while (17) Swearing to the Truthfulness of the Qur'an and the Failure of Those Who oppose it Ibn 'Abbas said, "Ar-raj' means rain." It has also been narrated from him that he said, "It means the clouds that contain rain." He also said, وَالسَّمَاءِ ذَاتِ الرَّجْعِ (By the sky (having rain clouds) which gives rain, again and again.) "This means that it rains and then it rains (again)." Qatadah said, "It returns the sustenance of the servants (creatures) every year. Were it not for this, they would all be destroyed and so would their cattle." وَالْأَرْضِ ذَاتِ الصَّدْعِ (And the earth which splits.) Ibn 'Abbas said, "Splitting to bring forth plant growths." This was also said by Sa'id bin Jubayr, 'Ikrimah, Abu Malik, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and others. Concerning Allah's statement, إِنَّهُ لَقَوْلٌ فَصْلٌ (Verily, this is the Word that separates.) Ibn 'Abbas said (Fasl is), "True." Qatadah also said the same. Someone else said, "A just ruling." وَمَا هُوَ بِالْهَزْلِ (And it is not a thing for amusement.) meaning, rather it is serious and true. Then Allah informs about the disbelievers saying that they reject Him and hinder others from His path. Allah says, إِنَّهُمْ يَكِيدُونَ كَيْدًا (Verily, they are but plotting a plot.) meaning, they plot against the people in their calling them to oppose the Qur'an. Then Allah says, فَمَهِّلِ الْكَافِرِينَ (So, give a respite to the disbelievers;) meaning, wait for them and do not be in haste concerning them. أَمْهِلْهُمْ رُوَيْدًا (deal gently with them for a while.) meaning, a little while. This means that you will see what befalls them of torment, punishment and destruction. This is as Allah says, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.)(31:24) This is the end of the Tafsir Surat At-Tariq, and unto Allah is all praise and thanks.

By the sky which gives rain, again and again (11)And the earth which splits (12)Verily, this is the Word that separates (13)And it is not a thing for amusement (14)Verily, they are but plotting a plot (15)And I am planning a plan (16)So, give a respite to the disbelievers; deal gently with them for a while (17) Swearing to the Truthfulness of the Qur'an and the Failure of Those Who oppose it Ibn 'Abbas said, "Ar-raj' means rain." It has also been narrated from him that he said, "It means the clouds that contain rain." He also said, وَالسَّمَاءِ ذَاتِ الرَّجْعِ (By the sky (having rain clouds) which gives rain, again and again.) "This means that it rains and then it rains (again)." Qatadah said, "It returns the sustenance of the servants (creatures) every year. Were it not for this, they would all be destroyed and so would their cattle." وَالْأَرْضِ ذَاتِ الصَّدْعِ (And the earth which splits.) Ibn 'Abbas said, "Splitting to bring forth plant growths." This was also said by Sa'id bin Jubayr, 'Ikrimah, Abu Malik, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and others. Concerning Allah's statement, إِنَّهُ لَقَوْلٌ فَصْلٌ (Verily, this is the Word that separates.) Ibn 'Abbas said (Fasl is), "True." Qatadah also said the same. Someone else said, "A just ruling." وَمَا هُوَ بِالْهَزْلِ (And it is not a thing for amusement.) meaning, rather it is serious and true. Then Allah informs about the disbelievers saying that they reject Him and hinder others from His path. Allah says, إِنَّهُمْ يَكِيدُونَ كَيْدًا (Verily, they are but plotting a plot.) meaning, they plot against the people in their calling them to oppose the Qur'an. Then Allah says, فَمَهِّلِ الْكَافِرِينَ (So, give a respite to the disbelievers;) meaning, wait for them and do not be in haste concerning them. أَمْهِلْهُمْ رُوَيْدًا (deal gently with them for a while.) meaning, a little while. This means that you will see what befalls them of torment, punishment and destruction. This is as Allah says, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.)(31:24) This is the end of the Tafsir Surat At-Tariq, and unto Allah is all praise and thanks.

By the sky which gives rain, again and again (11)And the earth which splits (12)Verily, this is the Word that separates (13)And it is not a thing for amusement (14)Verily, they are but plotting a plot (15)And I am planning a plan (16)So, give a respite to the disbelievers; deal gently with them for a while (17) Swearing to the Truthfulness of the Qur'an and the Failure of Those Who oppose it Ibn 'Abbas said, "Ar-raj' means rain." It has also been narrated from him that he said, "It means the clouds that contain rain." He also said, وَالسَّمَاءِ ذَاتِ الرَّجْعِ (By the sky (having rain clouds) which gives rain, again and again.) "This means that it rains and then it rains (again)." Qatadah said, "It returns the sustenance of the servants (creatures) every year. Were it not for this, they would all be destroyed and so would their cattle." وَالْأَرْضِ ذَاتِ الصَّدْعِ (And the earth which splits.) Ibn 'Abbas said, "Splitting to bring forth plant growths." This was also said by Sa'id bin Jubayr, 'Ikrimah, Abu Malik, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and others. Concerning Allah's statement, إِنَّهُ لَقَوْلٌ فَصْلٌ (Verily, this is the Word that separates.) Ibn 'Abbas said (Fasl is), "True." Qatadah also said the same. Someone else said, "A just ruling." وَمَا هُوَ بِالْهَزْلِ (And it is not a thing for amusement.) meaning, rather it is serious and true. Then Allah informs about the disbelievers saying that they reject Him and hinder others from His path. Allah says, إِنَّهُمْ يَكِيدُونَ كَيْدًا (Verily, they are but plotting a plot.) meaning, they plot against the people in their calling them to oppose the Qur'an. Then Allah says, فَمَهِّلِ الْكَافِرِينَ (So, give a respite to the disbelievers;) meaning, wait for them and do not be in haste concerning them. أَمْهِلْهُمْ رُوَيْدًا (deal gently with them for a while.) meaning, a little while. This means that you will see what befalls them of torment, punishment and destruction. This is as Allah says, نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ (We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.)(31:24) This is the end of the Tafsir Surat At-Tariq, and unto Allah is all praise and thanks.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

The Virtues of Surat Al-A'la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin 'Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were ﷺ Mus'ab bin 'Umayr and Ibn Umm Maktum, who taught us the Qur'an; then 'Ammar, Bilal and Sa'd came. Then 'Umar bin Al-Khattab came with a group of twenty people, after which the Prophet ﷺ came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, 'This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite) سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.)(87:1) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu'adh, هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَالشَّمْسِ وَضُحَاهَا وَالَّيْلِ إِذَا يَغْشَىٰ (Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes.") Imam Ahmad recorded from An-Nu'man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) in the two 'Id prayers. If the 'Id prayer fell on Friday, he would recite them in both prayers ('Id and Salat Al-Jumu'ah). Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ Surat Al-A'la (chapter 87) and Surat Al-Ghashiyh (chapter 88) for the two 'Ids and Jumu'ah. If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka'b, Abdullah bin 'Abbas, 'Abdur-Rahman bin Abza, and the Mother of the believers, 'A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ (Glorify the Name of your Lord, the Most High.) and (Say: 'O you who disbelieve.') and (Say: 'He is Allah, the One.') 'A'ishah added in her version that he would also recite the Mu'awwidhatayn (Al-Falaq and An-Nas). بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى - الَّذِي خَلَقَ فَسَوَّىٰ - وَالَّذِي قَدَّرَ فَهَدَىٰ - وَالَّذِي أَخْرَجَ الْمَرْعَىٰ - فَجَعَلَهُ غُثَاءً أَحْوَىٰ - سَنُقْرِئُكَ فَلَا تَنسَىٰ - إِلَّا مَا شَاءَ اللَّهُ ۚ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ - وَنُيَسِّرُكَ لِلْيُسْرَىٰ - فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ - سَيَذَّكَّرُ مَن يَخْشَىٰ - وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (1. Glorify the Name of your Lord, the Most High.)(2. Who has created, and then proportioned it.)(3. And Who has measured; and then guided.)(4. And Who brings out the pasturage,)(5. And then makes it dark stubble.)(6. We shall make you recite, so you shall not forget,)(7. Except what Allah may will He knows what is apparent and what is hidden.)(8. And We shall make easy for you the easy.)(9. Therefore remind in case the reminder profits.)(10. The reminder will be received by him who fears,)(11. But it will be avoided by the wretched,)(12. Who will enter the great Fire.)(13. There he will neither die nor live.) The Command to Pronounce Tasbih and its Response Imam Ahmad recorded from Ibn 'Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn 'Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) he would say, "Glory to my Lord, the Most High," and whenever he would recite لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I swear by the Day of Resurrection.)(75:1) and then reach the end of it أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ (Is not He able to give life to the dead?)(75:40) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (Glorify the Name of your Lord, the Most High.) "It has been mentioned to us that whenever the Prophet of Allah ﷺ used to recite it he would say, سُبْحَانَ رَبِّيَ الْأَعْلَى (Glory to my Lord, the Most High.)" The Creation, the Decree, and the Bringing Forth of Vegetation Allah says, الَّذِي خَلَقَ فَسَوَّىٰ (Who has created, and then proportioned it.) meaning, He created that which has been created, and He fashioned every creation in the best of forms. Then Allah says, وَالَّذِي قَدَّرَ فَهَدَىٰ (And Who has measured; and then guided.) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir'awn, رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (Our Lord is He Who gave to each thing its form and nature, then guided it aright.)(20:50) meaning, He decreed a set measure and guided the creation to it. This is just as is confirmed in Sahih Muslim on the authority of 'Abdullah bin 'Amr that the Messenger of Allah ﷺ said, إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ (Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water.) Concerning Allah's statement, وَالَّذِي أَخْرَجَ الْمَرْعَىٰ (And Who brings out the pasturage,) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَاءً أَحْوَىٰ (And then makes it dark stubble.) Ibn 'Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet (ﷺ) does not Forget the Revelation Allah says, سَنُقْرِئُكَ (We shall make you to recite,) meaning, 'O Muhammad.' فَلَا تَنسَىٰ (so you shall not forget (it),) This is Allah informing and promising him (the Prophet ﷺ) that He will teach him a recitation that he will not forget. إِلَّا مَا شَاءَ اللَّهُ (Except what Allah may will.) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلَا تَنسَىٰ (so you shall not forget,) is, "do not forget" and that which would be abrogated, is merely an exception to this. Meaning, 'do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off (not retaining it).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ (He knows what is apparent and what is hidden.) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds. None of that is hidden from Him. Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَىٰ (And We shall make easy for you the easy.) meaning, 'We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to Remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ (Therefore remind in case the reminder profits.) meaning, remind where reminding is beneficial. From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it. The Commander of the believers, 'Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah (trial) for some of them." He also said, "Tell people that which they know. Would you like for Allah and His Messenger to be rejected?" Allah said: سَيَذَّكَّرُ مَن يَخْشَىٰ (The reminder will be received by him who fears,) meaning, 'he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الْأَشْقَى - الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ - ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him. Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with. Imam Ahmad recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ - أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ - فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who are deserving of it, they will not die nor will they live. Regarding the people that Allah wants mercy for, He will cause them to die in the Fire. Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted) in the River of Al-Haya (or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah). Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet ﷺ said, أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟ (Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again)?) Abu Sa'id then said that some of those present said, "It is as if the Prophet ﷺ used to live in the desert wilderness (i.e., due to his parables of nature)." Ahmad also recorded from Abu Sa'id that the Messenger of Allah ﷺ said, أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَٰــكِنْ أُنَاسٌ - أو كما قال - تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ - أو قال: بِخَطَايَاهُمْ - فَيُمِيتُهُمْ إِمَاتَةً حَتّٰى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْلِ (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group of people - or as he said - whom the Fire will burn due to their sins - or he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

Indeed whosoever purifies himself shall achieve success (14)And remembers the Name of his Lord, and performs Salah (15)Rather you prefer the life of this world (16)Although the Hereafter is better and more lasting (17)Verily, this is in the former Scripture (18)The Scriptures of Ibrahim and Musa (19) A Statement Concerning the People of Success Allah says, قَدْ أَفْلَحَ مَن تَزَكَّىٰ (Indeed whosoever purifies himself shall achieve success.) meaning, he purifies himself from despised characteristics and he follows what Allah has revealed to the Messenger ﷺ. وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (And remembers the Name of his Lord, and performs Salah.) meaning, he establishes the prayer in its appointed time, seeking the pleasure of Allah, obedience to His command, and implementation of His Law. We have already reported from the Commander of the believers, 'Umar bin 'Abdul-'Aziz, that he used to command the people to give the Sadaqat Al-Fitr, and he would recite this Ayah: قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.) Abu Al-Ahwas said, "If someone comes to any of you begging, and he wants to pray, then he should give charity (Zakah) before he prays. For verily, Allah the Exalted says, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.)" Qatadah said concerning this Ayah, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah (Fasalla).) "He purifies his wealth and pleases his Creator." This World is Worthless in Comparison to the Hereafter Then Allah says, بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا (Rather you prefer the life of this world.) meaning, 'you give it precedence over the matter of the Hereafter, and you prefer it because of what it contains of usefulness and benefit for you in livelihood, and your returns (i.e., income, profitable gain).' وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Although the Hereafter is better and more lasting.) meaning, the reward of the final abode is better than the worldly life, and it is more lasting. For indeed, this worldly life is lowly and temporal, whereas the Hereafter is noble and eternal. Thus, how can an intelligent person prefer that which is short-lived over that which is eternal. How can he give importance to that which will soon pass away from him, while ignoring the importance of the abode of eternity and infinity. Imam Ahmad recorded from Abu Musa Al-Ash'ari that the Messenger of Allah ﷺ said, مَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بِآخِرَتِهِ، وَمَنْ أَحَبَّ آخِرَتَهُ أَضَرَّ بِدُنْيَاهُ، فَآثِرُوا مَا يَبْقَى عَلَى مَا يَفْنَى (Whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his Hereafter, will suffer in his worldly life. Therefore, chose that which is everlasting over that which is temporal.) Ahmad was alone in recording this Hadith. The Scriptures of Ibrahim and Musa Allah then says, إِنَّ هَٰذَا لَفِي الصُّحُفِ الْأُولَىٰ - صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (Verily, this is in the former Scriptures – the Scriptures of Ibrahim and Musa.) This Ayah is similar to Allah's statement in Surat An-Najm, أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ - وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ - أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ - وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ - وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ - ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ - وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ (Or is he not informed with what is in the Scriptures of Musa. And of Ibrahim who fulfilled (or conveyed) all that (Allah ordered him to do or convey): that no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does. And that his deeds will be seen. Then he will be recompensed with a full and the best recompense. And that to your Lord is the End (Return of everything).)(53:36-42) And so forth, until the end of these Ayat. Abu 'Aliyah said, "The story of this Surah is in the earlier Scriptures." Ibn Jarir preferred the view that the meaning of Allah's statement, إِنَّ هَٰذَا (Verily, this) is referring to His previous statement, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ - بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا - وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and offers Salah. Rather you prefer the life of this world. Although the Hereafter is better and more lasting.) Then Allah says, إِنَّ هَٰذَا (Verily, this) meaning, the content of this discussion, لَفِي الصُّحُفِ الْأُولَىٰ - صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (in the former Scriptures, the Scriptures of Ibrahim and Musa.) This view that he (At-Tabari) has chosen is good and strong. Similar to it has been reported from Qatadah and Ibn Zayd. And Allah knows best. This is the end of the Tafsir of Surat Al-A'la (Sabbih). All praise and blessings are due to Allah, and He is the Giver of success and protection from error.

Indeed whosoever purifies himself shall achieve success (14)And remembers the Name of his Lord, and performs Salah (15)Rather you prefer the life of this world (16)Although the Hereafter is better and more lasting (17)Verily, this is in the former Scripture (18)The Scriptures of Ibrahim and Musa (19) A Statement Concerning the People of Success Allah says, قَدْ أَفْلَحَ مَن تَزَكَّىٰ (Indeed whosoever purifies himself shall achieve success.) meaning, he purifies himself from despised characteristics and he follows what Allah has revealed to the Messenger ﷺ. وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (And remembers the Name of his Lord, and performs Salah.) meaning, he establishes the prayer in its appointed time, seeking the pleasure of Allah, obedience to His command, and implementation of His Law. We have already reported from the Commander of the believers, 'Umar bin 'Abdul-'Aziz, that he used to command the people to give the Sadaqat Al-Fitr, and he would recite this Ayah: قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.) Abu Al-Ahwas said, "If someone comes to any of you begging, and he wants to pray, then he should give charity (Zakah) before he prays. For verily, Allah the Exalted says, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.)" Qatadah said concerning this Ayah, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah (Fasalla).) "He purifies his wealth and pleases his Creator." This World is Worthless in Comparison to the Hereafter Then Allah says, بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا (Rather you prefer the life of this world.) meaning, 'you give it precedence over the matter of the Hereafter, and you prefer it because of what it contains of usefulness and benefit for you in livelihood, and your returns (i.e., income, profitable gain).' وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Although the Hereafter is better and more lasting.) meaning, the reward of the final abode is better than the worldly life, and it is more lasting. For indeed, this worldly life is lowly and temporal, whereas the Hereafter is noble and eternal. Thus, how can an intelligent person prefer that which is short-lived over that which is eternal. How can he give importance to that which will soon pass away from him, while ignoring the importance of the abode of eternity and infinity. Imam Ahmad recorded from Abu Musa Al-Ash'ari that the Messenger of Allah ﷺ said, مَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بِآخِرَتِهِ، وَمَنْ أَحَبَّ آخِرَتَهُ أَضَرَّ بِدُنْيَاهُ، فَآثِرُوا مَا يَبْقَى عَلَى مَا يَفْنَى (Whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his Hereafter, will suffer in his worldly life. Therefore, chose that which is everlasting over that which is temporal.) Ahmad was alone in recording this Hadith. The Scriptures of Ibrahim and Musa Allah then says, إِنَّ هَٰذَا لَفِي الصُّحُفِ الْأُولَىٰ - صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (Verily, this is in the former Scriptures – the Scriptures of Ibrahim and Musa.) This Ayah is similar to Allah's statement in Surat An-Najm, أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ - وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ - أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ - وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ - وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ - ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ - وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ (Or is he not informed with what is in the Scriptures of Musa. And of Ibrahim who fulfilled (or conveyed) all that (Allah ordered him to do or convey): that no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does. And that his deeds will be seen. Then he will be recompensed with a full and the best recompense. And that to your Lord is the End (Return of everything).)(53:36-42) And so forth, until the end of these Ayat. Abu 'Aliyah said, "The story of this Surah is in the earlier Scriptures." Ibn Jarir preferred the view that the meaning of Allah's statement, إِنَّ هَٰذَا (Verily, this) is referring to His previous statement, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ - بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا - وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and offers Salah. Rather you prefer the life of this world. Although the Hereafter is better and more lasting.) Then Allah says, إِنَّ هَٰذَا (Verily, this) meaning, the content of this discussion, لَفِي الصُّحُفِ الْأُولَىٰ - صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (in the former Scriptures, the Scriptures of Ibrahim and Musa.) This view that he (At-Tabari) has chosen is good and strong. Similar to it has been reported from Qatadah and Ibn Zayd. And Allah knows best. This is the end of the Tafsir of Surat Al-A'la (Sabbih). All praise and blessings are due to Allah, and He is the Giver of success and protection from error.

Indeed whosoever purifies himself shall achieve success (14)And remembers the Name of his Lord, and performs Salah (15)Rather you prefer the life of this world (16)Although the Hereafter is better and more lasting (17)Verily, this is in the former Scripture (18)The Scriptures of Ibrahim and Musa (19) A Statement Concerning the People of Success Allah says, قَدْ أَفْلَحَ مَن تَزَكَّىٰ (Indeed whosoever purifies himself shall achieve success.) meaning, he purifies himself from despised characteristics and he follows what Allah has revealed to the Messenger ﷺ. وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (And remembers the Name of his Lord, and performs Salah.) meaning, he establishes the prayer in its appointed time, seeking the pleasure of Allah, obedience to His command, and implementation of His Law. We have already reported from the Commander of the believers, 'Umar bin 'Abdul-'Aziz, that he used to command the people to give the Sadaqat Al-Fitr, and he would recite this Ayah: قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.) Abu Al-Ahwas said, "If someone comes to any of you begging, and he wants to pray, then he should give charity (Zakah) before he prays. For verily, Allah the Exalted says, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.)" Qatadah said concerning this Ayah, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah (Fasalla).) "He purifies his wealth and pleases his Creator." This World is Worthless in Comparison to the Hereafter Then Allah says, بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا (Rather you prefer the life of this world.) meaning, 'you give it precedence over the matter of the Hereafter, and you prefer it because of what it contains of usefulness and benefit for you in livelihood, and your returns (i.e., income, profitable gain).' وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Although the Hereafter is better and more lasting.) meaning, the reward of the final abode is better than the worldly life, and it is more lasting. For indeed, this worldly life is lowly and temporal, whereas the Hereafter is noble and eternal. Thus, how can an intelligent person prefer that which is short-lived over that which is eternal. How can he give importance to that which will soon pass away from him, while ignoring the importance of the abode of eternity and infinity. Imam Ahmad recorded from Abu Musa Al-Ash'ari that the Messenger of Allah ﷺ said, مَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بِآخِرَتِهِ، وَمَنْ أَحَبَّ آخِرَتَهُ أَضَرَّ بِدُنْيَاهُ، فَآثِرُوا مَا يَبْقَى عَلَى مَا يَفْنَى (Whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his Hereafter, will suffer in his worldly life. Therefore, chose that which is everlasting over that which is temporal.) Ahmad was alone in recording this Hadith. The Scriptures of Ibrahim and Musa Allah then says, إِنَّ هَٰذَا لَفِي الصُّحُفِ الْأُولَىٰ - صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (Verily, this is in the former Scriptures – the Scriptures of Ibrahim and Musa.) This Ayah is similar to Allah's statement in Surat An-Najm, أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ - وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ - أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ - وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ - وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ - ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ - وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ (Or is he not informed with what is in the Scriptures of Musa. And of Ibrahim who fulfilled (or conveyed) all that (Allah ordered him to do or convey): that no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does. And that his deeds will be seen. Then he will be recompensed with a full and the best recompense. And that to your Lord is the End (Return of everything).)(53:36-42) And so forth, until the end of these Ayat. Abu 'Aliyah said, "The story of this Surah is in the earlier Scriptures." Ibn Jarir preferred the view that the meaning of Allah's statement, إِنَّ هَٰذَا (Verily, this) is referring to His previous statement, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ - بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا - وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and offers Salah. Rather you prefer the life of this world. Although the Hereafter is better and more lasting.) Then Allah says, إِنَّ هَٰذَا (Verily, this) meaning, the content of this discussion, لَفِي الصُّحُفِ الْأُولَىٰ - صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (in the former Scriptures, the Scriptures of Ibrahim and Musa.) This view that he (At-Tabari) has chosen is good and strong. Similar to it has been reported from Qatadah and Ibn Zayd. And Allah knows best. This is the end of the Tafsir of Surat Al-A'la (Sabbih). All praise and blessings are due to Allah, and He is the Giver of success and protection from error.

Indeed whosoever purifies himself shall achieve success (14)And remembers the Name of his Lord, and performs Salah (15)Rather you prefer the life of this world (16)Although the Hereafter is better and more lasting (17)Verily, this is in the former Scripture (18)The Scriptures of Ibrahim and Musa (19) A Statement Concerning the People of Success Allah says, قَدْ أَفْلَحَ مَن تَزَكَّىٰ (Indeed whosoever purifies himself shall achieve success.) meaning, he purifies himself from despised characteristics and he follows what Allah has revealed to the Messenger ﷺ. وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (And remembers the Name of his Lord, and performs Salah.) meaning, he establishes the prayer in its appointed time, seeking the pleasure of Allah, obedience to His command, and implementation of His Law. We have already reported from the Commander of the believers, 'Umar bin 'Abdul-'Aziz, that he used to command the people to give the Sadaqat Al-Fitr, and he would recite this Ayah: قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.) Abu Al-Ahwas said, "If someone comes to any of you begging, and he wants to pray, then he should give charity (Zakah) before he prays. For verily, Allah the Exalted says, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.)" Qatadah said concerning this Ayah, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah (Fasalla).) "He purifies his wealth and pleases his Creator." This World is Worthless in Comparison to the Hereafter Then Allah says, بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا (Rather you prefer the life of this world.) meaning, 'you give it precedence over the matter of the Hereafter, and you prefer it because of what it contains of usefulness and benefit for you in livelihood, and your returns (i.e., income, profitable gain).' وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Although the Hereafter is better and more lasting.) meaning, the reward of the final abode is better than the worldly life, and it is more lasting. For indeed, this worldly life is lowly and temporal, whereas the Hereafter is noble and eternal. Thus, how can an intelligent person prefer that which is short-lived over that which is eternal. How can he give importance to that which will soon pass away from him, while ignoring the importance of the abode of eternity and infinity. Imam Ahmad recorded from Abu Musa Al-Ash'ari that the Messenger of Allah ﷺ said, مَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بِآخِرَتِهِ، وَمَنْ أَحَبَّ آخِرَتَهُ أَضَرَّ بِدُنْيَاهُ، فَآثِرُوا مَا يَبْقَى عَلَى مَا يَفْنَى (Whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his Hereafter, will suffer in his worldly life. Therefore, chose that which is everlasting over that which is temporal.) Ahmad was alone in recording this Hadith. The Scriptures of Ibrahim and Musa Allah then says, إِنَّ هَٰذَا لَفِي الصُّحُفِ الْأُولَىٰ - صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (Verily, this is in the former Scriptures – the Scriptures of Ibrahim and Musa.) This Ayah is similar to Allah's statement in Surat An-Najm, أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ - وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ - أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ - وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ - وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ - ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ - وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ (Or is he not informed with what is in the Scriptures of Musa. And of Ibrahim who fulfilled (or conveyed) all that (Allah ordered him to do or convey): that no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does. And that his deeds will be seen. Then he will be recompensed with a full and the best recompense. And that to your Lord is the End (Return of everything).)(53:36-42) And so forth, until the end of these Ayat. Abu 'Aliyah said, "The story of this Surah is in the earlier Scriptures." Ibn Jarir preferred the view that the meaning of Allah's statement, إِنَّ هَٰذَا (Verily, this) is referring to His previous statement, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ - بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا - وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and offers Salah. Rather you prefer the life of this world. Although the Hereafter is better and more lasting.) Then Allah says, إِنَّ هَٰذَا (Verily, this) meaning, the content of this discussion, لَفِي الصُّحُفِ الْأُولَىٰ - صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (in the former Scriptures, the Scriptures of Ibrahim and Musa.) This view that he (At-Tabari) has chosen is good and strong. Similar to it has been reported from Qatadah and Ibn Zayd. And Allah knows best. This is the end of the Tafsir of Surat Al-A'la (Sabbih). All praise and blessings are due to Allah, and He is the Giver of success and protection from error.

Indeed whosoever purifies himself shall achieve success (14)And remembers the Name of his Lord, and performs Salah (15)Rather you prefer the life of this world (16)Although the Hereafter is better and more lasting (17)Verily, this is in the former Scripture (18)The Scriptures of Ibrahim and Musa (19) A Statement Concerning the People of Success Allah says, قَدْ أَفْلَحَ مَن تَزَكَّىٰ (Indeed whosoever purifies himself shall achieve success.) meaning, he purifies himself from despised characteristics and he follows what Allah has revealed to the Messenger ﷺ. وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (And remembers the Name of his Lord, and performs Salah.) meaning, he establishes the prayer in its appointed time, seeking the pleasure of Allah, obedience to His command, and implementation of His Law. We have already reported from the Commander of the believers, 'Umar bin 'Abdul-'Aziz, that he used to command the people to give the Sadaqat Al-Fitr, and he would recite this Ayah: قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.) Abu Al-Ahwas said, "If someone comes to any of you begging, and he wants to pray, then he should give charity (Zakah) before he prays. For verily, Allah the Exalted says, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.)" Qatadah said concerning this Ayah, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah (Fasalla).) "He purifies his wealth and pleases his Creator." This World is Worthless in Comparison to the Hereafter Then Allah says, بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا (Rather you prefer the life of this world.) meaning, 'you give it precedence over the matter of the Hereafter, and you prefer it because of what it contains of usefulness and benefit for you in livelihood, and your returns (i.e., income, profitable gain).' وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Although the Hereafter is better and more lasting.) meaning, the reward of the final abode is better than the worldly life, and it is more lasting. For indeed, this worldly life is lowly and temporal, whereas the Hereafter is noble and eternal. Thus, how can an intelligent person prefer that which is short-lived over that which is eternal. How can he give importance to that which will soon pass away from him, while ignoring the importance of the abode of eternity and infinity. Imam Ahmad recorded from Abu Musa Al-Ash'ari that the Messenger of Allah ﷺ said, مَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بِآخِرَتِهِ، وَمَنْ أَحَبَّ آخِرَتَهُ أَضَرَّ بِدُنْيَاهُ، فَآثِرُوا مَا يَبْقَى عَلَى مَا يَفْنَى (Whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his Hereafter, will suffer in his worldly life. Therefore, chose that which is everlasting over that which is temporal.) Ahmad was alone in recording this Hadith. The Scriptures of Ibrahim and Musa Allah then says, إِنَّ هَٰذَا لَفِي الصُّحُفِ الْأُولَىٰ - صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (Verily, this is in the former Scriptures – the Scriptures of Ibrahim and Musa.) This Ayah is similar to Allah's statement in Surat An-Najm, أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ - وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ - أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ - وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ - وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ - ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ - وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ (Or is he not informed with what is in the Scriptures of Musa. And of Ibrahim who fulfilled (or conveyed) all that (Allah ordered him to do or convey): that no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does. And that his deeds will be seen. Then he will be recompensed with a full and the best recompense. And that to your Lord is the End (Return of everything).)(53:36-42) And so forth, until the end of these Ayat. Abu 'Aliyah said, "The story of this Surah is in the earlier Scriptures." Ibn Jarir preferred the view that the meaning of Allah's statement, إِنَّ هَٰذَا (Verily, this) is referring to His previous statement, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ - بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا - وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and offers Salah. Rather you prefer the life of this world. Although the Hereafter is better and more lasting.) Then Allah says, إِنَّ هَٰذَا (Verily, this) meaning, the content of this discussion, لَفِي الصُّحُفِ الْأُولَىٰ - صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (in the former Scriptures, the Scriptures of Ibrahim and Musa.) This view that he (At-Tabari) has chosen is good and strong. Similar to it has been reported from Qatadah and Ibn Zayd. And Allah knows best. This is the end of the Tafsir of Surat Al-A'la (Sabbih). All praise and blessings are due to Allah, and He is the Giver of success and protection from error.

Indeed whosoever purifies himself shall achieve success (14)And remembers the Name of his Lord, and performs Salah (15)Rather you prefer the life of this world (16)Although the Hereafter is better and more lasting (17)Verily, this is in the former Scripture (18)The Scriptures of Ibrahim and Musa (19) A Statement Concerning the People of Success Allah says, قَدْ أَفْلَحَ مَن تَزَكَّىٰ (Indeed whosoever purifies himself shall achieve success.) meaning, he purifies himself from despised characteristics and he follows what Allah has revealed to the Messenger ﷺ. وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (And remembers the Name of his Lord, and performs Salah.) meaning, he establishes the prayer in its appointed time, seeking the pleasure of Allah, obedience to His command, and implementation of His Law. We have already reported from the Commander of the believers, 'Umar bin 'Abdul-'Aziz, that he used to command the people to give the Sadaqat Al-Fitr, and he would recite this Ayah: قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.) Abu Al-Ahwas said, "If someone comes to any of you begging, and he wants to pray, then he should give charity (Zakah) before he prays. For verily, Allah the Exalted says, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah.)" Qatadah said concerning this Ayah, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and performs Salah (Fasalla).) "He purifies his wealth and pleases his Creator." This World is Worthless in Comparison to the Hereafter Then Allah says, بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا (Rather you prefer the life of this world.) meaning, 'you give it precedence over the matter of the Hereafter, and you prefer it because of what it contains of usefulness and benefit for you in livelihood, and your returns (i.e., income, profitable gain).' وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Although the Hereafter is better and more lasting.) meaning, the reward of the final abode is better than the worldly life, and it is more lasting. For indeed, this worldly life is lowly and temporal, whereas the Hereafter is noble and eternal. Thus, how can an intelligent person prefer that which is short-lived over that which is eternal. How can he give importance to that which will soon pass away from him, while ignoring the importance of the abode of eternity and infinity. Imam Ahmad recorded from Abu Musa Al-Ash'ari that the Messenger of Allah ﷺ said, مَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بِآخِرَتِهِ، وَمَنْ أَحَبَّ آخِرَتَهُ أَضَرَّ بِدُنْيَاهُ، فَآثِرُوا مَا يَبْقَى عَلَى مَا يَفْنَى (Whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his worldly life, will suffer in his Hereafter, and whoever loves his Hereafter, will suffer in his worldly life. Therefore, chose that which is everlasting over that which is temporal.) Ahmad was alone in recording this Hadith. The Scriptures of Ibrahim and Musa Allah then says, إِنَّ هَٰذَا لَفِي الصُّحُفِ الْأُولَىٰ - صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (Verily, this is in the former Scriptures – the Scriptures of Ibrahim and Musa.) This Ayah is similar to Allah's statement in Surat An-Najm, أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ - وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ - أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ - وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ - وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ - ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ - وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ (Or is he not informed with what is in the Scriptures of Musa. And of Ibrahim who fulfilled (or conveyed) all that (Allah ordered him to do or convey): that no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does. And that his deeds will be seen. Then he will be recompensed with a full and the best recompense. And that to your Lord is the End (Return of everything).)(53:36-42) And so forth, until the end of these Ayat. Abu 'Aliyah said, "The story of this Surah is in the earlier Scriptures." Ibn Jarir preferred the view that the meaning of Allah's statement, إِنَّ هَٰذَا (Verily, this) is referring to His previous statement, قَدْ أَفْلَحَ مَن تَزَكَّىٰ - وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ - بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا - وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ (Indeed whosoever purifies himself shall achieve success. And remembers the Name of his Lord, and offers Salah. Rather you prefer the life of this world. Although the Hereafter is better and more lasting.) Then Allah says, إِنَّ هَٰذَا (Verily, this) meaning, the content of this discussion, لَفِي الصُّحُفِ الْأُولَىٰ - صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ (in the former Scriptures, the Scriptures of Ibrahim and Musa.) This view that he (At-Tabari) has chosen is good and strong. Similar to it has been reported from Qatadah and Ibn Zayd. And Allah knows best. This is the end of the Tafsir of Surat Al-A'la (Sabbih). All praise and blessings are due to Allah, and He is the Giver of success and protection from error.