Tafsir Ibn Kathir — Al-Ghashiyah 88:1 – Al-Balad 90:18

Reciting Surat Al-A'la and Al-Ghashiyah in the Friday Prayer It has already been mentioned on the authority of An-Nu'man bin Bashir that the Messenger of Allah ﷺ used to recite Surat Al-A'la (87) and Al-Ghashiyah in the 'Id and Friday prayers. Imam Malik recorded that Ad-Dahhak bin Qays asked An-Nu'man bin Bashir, "What else did the Messenger of Allah ﷺ recite on Friday along with Surat Al-Jumu'ah?" An-Nu'man replied, "Al-Ghashiyah (88)." This narration has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn Majah. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ - وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً - تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ - لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ - لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (1. Has there come to you the narration of Al-Ghashiyah (the overwhelming)?)(2. Some faces that Day will be Khashi'ah.)(3. Laboring, weary.)(4. They will enter into Fire, Hamiyah.)(5. They will be given to drink from a boiling (Aniyah) spring,)(6. No food will there be for them but from Dari',)(7. Which will neither nourish nor avail against hunger.) The Day of Judgement and what will happen to the People of the Fire during it Al-Ghashiyah is one of the names of the Day of Judgement. This was said by Ibn 'Abbas, Qatadah and Ibn Zayd. It has been called this because it will overwhelm the people and overcome them. Allah then says, وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ (Some faces that Day will be Khashi'ah.) meaning, humiliated. This was said by Qatadah. Ibn 'Abbas said, "They will be humble but this action will be of no benefit to them." Then Allah says, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) meaning, they did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement. Al-Hafiz Abu Bakr Al-Burqani narrated from Abu 'Imran Al-Jawni that he said, " 'Umar bin Al-Khattab passed by the monastery of a monk and he said: 'O monk!' Then the monk came out, and 'Umar looked at him and began to weep. Then it was said to him: 'O Commander of the faithful! Why are you weeping?' He replied: 'I remembered the statement of Allah, the Mighty and Majestic, in His Book, عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً (Laboring, weary. They will enter into Fire, Hamiyah.) So that is what has made me cry.'" Al-Bukhari recorded that Ibn 'Abbas said, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) "The Christians." It is narrated that 'Ikrimah and As-Suddi both said, "Laboring in the worldly life with disobedience, and weariness in the Fire from torment and perdition." Ibn 'Abbas, Al-Hasan, and Qatadah all said, تَصْلَىٰ نَارًا حَامِيَةً (They will enter into Fire, Hamiyah) meaning, hot with intense heat. تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a boiling (Aniyah) spring.) meaning, its heat has reached its maximum limit and boiling point. This was said by Ibn 'Abbas, Mujahid, Al-Hasan and As-Suddi. Concerning Allah's statement, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "A tree from the Hellfire." Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Al-Jawza' and Qatadah, all said, "It is Ash-Shibriq (a type of plant)." Qatadah said, "The Quraysh called it Ash-Shabraq in the spring and Ad-Dari' in the summer." 'Ikrimah said, "It is a thorny tree which reaches down to the ground." Al-Bukhari related that Mujahid said, "Ad-Dari' is a plant that is called Ash-Shibriq. The people of the Hijaz call it Ad-Dari' when it dries, and it is poisonous." Ma'mar narrated that Qatadah said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is Ash-Shibriq. When it dries it is called Ad-Dari'." Sa'id narrated from Qatadah that he said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is of the worst, most disgusting and loathsome of foods." Concerning Allah's statement, لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (Which will neither nourish nor avail against hunger.) This means that the intent in eating it will not be achieved, and nothing harmful will be repelled by it.

Reciting Surat Al-A'la and Al-Ghashiyah in the Friday Prayer It has already been mentioned on the authority of An-Nu'man bin Bashir that the Messenger of Allah ﷺ used to recite Surat Al-A'la (87) and Al-Ghashiyah in the 'Id and Friday prayers. Imam Malik recorded that Ad-Dahhak bin Qays asked An-Nu'man bin Bashir, "What else did the Messenger of Allah ﷺ recite on Friday along with Surat Al-Jumu'ah?" An-Nu'man replied, "Al-Ghashiyah (88)." This narration has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn Majah. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ - وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً - تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ - لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ - لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (1. Has there come to you the narration of Al-Ghashiyah (the overwhelming)?)(2. Some faces that Day will be Khashi'ah.)(3. Laboring, weary.)(4. They will enter into Fire, Hamiyah.)(5. They will be given to drink from a boiling (Aniyah) spring,)(6. No food will there be for them but from Dari',)(7. Which will neither nourish nor avail against hunger.) The Day of Judgement and what will happen to the People of the Fire during it Al-Ghashiyah is one of the names of the Day of Judgement. This was said by Ibn 'Abbas, Qatadah and Ibn Zayd. It has been called this because it will overwhelm the people and overcome them. Allah then says, وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ (Some faces that Day will be Khashi'ah.) meaning, humiliated. This was said by Qatadah. Ibn 'Abbas said, "They will be humble but this action will be of no benefit to them." Then Allah says, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) meaning, they did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement. Al-Hafiz Abu Bakr Al-Burqani narrated from Abu 'Imran Al-Jawni that he said, " 'Umar bin Al-Khattab passed by the monastery of a monk and he said: 'O monk!' Then the monk came out, and 'Umar looked at him and began to weep. Then it was said to him: 'O Commander of the faithful! Why are you weeping?' He replied: 'I remembered the statement of Allah, the Mighty and Majestic, in His Book, عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً (Laboring, weary. They will enter into Fire, Hamiyah.) So that is what has made me cry.'" Al-Bukhari recorded that Ibn 'Abbas said, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) "The Christians." It is narrated that 'Ikrimah and As-Suddi both said, "Laboring in the worldly life with disobedience, and weariness in the Fire from torment and perdition." Ibn 'Abbas, Al-Hasan, and Qatadah all said, تَصْلَىٰ نَارًا حَامِيَةً (They will enter into Fire, Hamiyah) meaning, hot with intense heat. تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a boiling (Aniyah) spring.) meaning, its heat has reached its maximum limit and boiling point. This was said by Ibn 'Abbas, Mujahid, Al-Hasan and As-Suddi. Concerning Allah's statement, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "A tree from the Hellfire." Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Al-Jawza' and Qatadah, all said, "It is Ash-Shibriq (a type of plant)." Qatadah said, "The Quraysh called it Ash-Shabraq in the spring and Ad-Dari' in the summer." 'Ikrimah said, "It is a thorny tree which reaches down to the ground." Al-Bukhari related that Mujahid said, "Ad-Dari' is a plant that is called Ash-Shibriq. The people of the Hijaz call it Ad-Dari' when it dries, and it is poisonous." Ma'mar narrated that Qatadah said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is Ash-Shibriq. When it dries it is called Ad-Dari'." Sa'id narrated from Qatadah that he said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is of the worst, most disgusting and loathsome of foods." Concerning Allah's statement, لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (Which will neither nourish nor avail against hunger.) This means that the intent in eating it will not be achieved, and nothing harmful will be repelled by it.

Reciting Surat Al-A'la and Al-Ghashiyah in the Friday Prayer It has already been mentioned on the authority of An-Nu'man bin Bashir that the Messenger of Allah ﷺ used to recite Surat Al-A'la (87) and Al-Ghashiyah in the 'Id and Friday prayers. Imam Malik recorded that Ad-Dahhak bin Qays asked An-Nu'man bin Bashir, "What else did the Messenger of Allah ﷺ recite on Friday along with Surat Al-Jumu'ah?" An-Nu'man replied, "Al-Ghashiyah (88)." This narration has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn Majah. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ - وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً - تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ - لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ - لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (1. Has there come to you the narration of Al-Ghashiyah (the overwhelming)?)(2. Some faces that Day will be Khashi'ah.)(3. Laboring, weary.)(4. They will enter into Fire, Hamiyah.)(5. They will be given to drink from a boiling (Aniyah) spring,)(6. No food will there be for them but from Dari',)(7. Which will neither nourish nor avail against hunger.) The Day of Judgement and what will happen to the People of the Fire during it Al-Ghashiyah is one of the names of the Day of Judgement. This was said by Ibn 'Abbas, Qatadah and Ibn Zayd. It has been called this because it will overwhelm the people and overcome them. Allah then says, وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ (Some faces that Day will be Khashi'ah.) meaning, humiliated. This was said by Qatadah. Ibn 'Abbas said, "They will be humble but this action will be of no benefit to them." Then Allah says, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) meaning, they did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement. Al-Hafiz Abu Bakr Al-Burqani narrated from Abu 'Imran Al-Jawni that he said, " 'Umar bin Al-Khattab passed by the monastery of a monk and he said: 'O monk!' Then the monk came out, and 'Umar looked at him and began to weep. Then it was said to him: 'O Commander of the faithful! Why are you weeping?' He replied: 'I remembered the statement of Allah, the Mighty and Majestic, in His Book, عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً (Laboring, weary. They will enter into Fire, Hamiyah.) So that is what has made me cry.'" Al-Bukhari recorded that Ibn 'Abbas said, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) "The Christians." It is narrated that 'Ikrimah and As-Suddi both said, "Laboring in the worldly life with disobedience, and weariness in the Fire from torment and perdition." Ibn 'Abbas, Al-Hasan, and Qatadah all said, تَصْلَىٰ نَارًا حَامِيَةً (They will enter into Fire, Hamiyah) meaning, hot with intense heat. تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a boiling (Aniyah) spring.) meaning, its heat has reached its maximum limit and boiling point. This was said by Ibn 'Abbas, Mujahid, Al-Hasan and As-Suddi. Concerning Allah's statement, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "A tree from the Hellfire." Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Al-Jawza' and Qatadah, all said, "It is Ash-Shibriq (a type of plant)." Qatadah said, "The Quraysh called it Ash-Shabraq in the spring and Ad-Dari' in the summer." 'Ikrimah said, "It is a thorny tree which reaches down to the ground." Al-Bukhari related that Mujahid said, "Ad-Dari' is a plant that is called Ash-Shibriq. The people of the Hijaz call it Ad-Dari' when it dries, and it is poisonous." Ma'mar narrated that Qatadah said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is Ash-Shibriq. When it dries it is called Ad-Dari'." Sa'id narrated from Qatadah that he said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is of the worst, most disgusting and loathsome of foods." Concerning Allah's statement, لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (Which will neither nourish nor avail against hunger.) This means that the intent in eating it will not be achieved, and nothing harmful will be repelled by it.

Reciting Surat Al-A'la and Al-Ghashiyah in the Friday Prayer It has already been mentioned on the authority of An-Nu'man bin Bashir that the Messenger of Allah ﷺ used to recite Surat Al-A'la (87) and Al-Ghashiyah in the 'Id and Friday prayers. Imam Malik recorded that Ad-Dahhak bin Qays asked An-Nu'man bin Bashir, "What else did the Messenger of Allah ﷺ recite on Friday along with Surat Al-Jumu'ah?" An-Nu'man replied, "Al-Ghashiyah (88)." This narration has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn Majah. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ - وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً - تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ - لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ - لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (1. Has there come to you the narration of Al-Ghashiyah (the overwhelming)?)(2. Some faces that Day will be Khashi'ah.)(3. Laboring, weary.)(4. They will enter into Fire, Hamiyah.)(5. They will be given to drink from a boiling (Aniyah) spring,)(6. No food will there be for them but from Dari',)(7. Which will neither nourish nor avail against hunger.) The Day of Judgement and what will happen to the People of the Fire during it Al-Ghashiyah is one of the names of the Day of Judgement. This was said by Ibn 'Abbas, Qatadah and Ibn Zayd. It has been called this because it will overwhelm the people and overcome them. Allah then says, وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ (Some faces that Day will be Khashi'ah.) meaning, humiliated. This was said by Qatadah. Ibn 'Abbas said, "They will be humble but this action will be of no benefit to them." Then Allah says, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) meaning, they did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement. Al-Hafiz Abu Bakr Al-Burqani narrated from Abu 'Imran Al-Jawni that he said, " 'Umar bin Al-Khattab passed by the monastery of a monk and he said: 'O monk!' Then the monk came out, and 'Umar looked at him and began to weep. Then it was said to him: 'O Commander of the faithful! Why are you weeping?' He replied: 'I remembered the statement of Allah, the Mighty and Majestic, in His Book, عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً (Laboring, weary. They will enter into Fire, Hamiyah.) So that is what has made me cry.'" Al-Bukhari recorded that Ibn 'Abbas said, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) "The Christians." It is narrated that 'Ikrimah and As-Suddi both said, "Laboring in the worldly life with disobedience, and weariness in the Fire from torment and perdition." Ibn 'Abbas, Al-Hasan, and Qatadah all said, تَصْلَىٰ نَارًا حَامِيَةً (They will enter into Fire, Hamiyah) meaning, hot with intense heat. تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a boiling (Aniyah) spring.) meaning, its heat has reached its maximum limit and boiling point. This was said by Ibn 'Abbas, Mujahid, Al-Hasan and As-Suddi. Concerning Allah's statement, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "A tree from the Hellfire." Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Al-Jawza' and Qatadah, all said, "It is Ash-Shibriq (a type of plant)." Qatadah said, "The Quraysh called it Ash-Shabraq in the spring and Ad-Dari' in the summer." 'Ikrimah said, "It is a thorny tree which reaches down to the ground." Al-Bukhari related that Mujahid said, "Ad-Dari' is a plant that is called Ash-Shibriq. The people of the Hijaz call it Ad-Dari' when it dries, and it is poisonous." Ma'mar narrated that Qatadah said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is Ash-Shibriq. When it dries it is called Ad-Dari'." Sa'id narrated from Qatadah that he said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is of the worst, most disgusting and loathsome of foods." Concerning Allah's statement, لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (Which will neither nourish nor avail against hunger.) This means that the intent in eating it will not be achieved, and nothing harmful will be repelled by it.

Reciting Surat Al-A'la and Al-Ghashiyah in the Friday Prayer It has already been mentioned on the authority of An-Nu'man bin Bashir that the Messenger of Allah ﷺ used to recite Surat Al-A'la (87) and Al-Ghashiyah in the 'Id and Friday prayers. Imam Malik recorded that Ad-Dahhak bin Qays asked An-Nu'man bin Bashir, "What else did the Messenger of Allah ﷺ recite on Friday along with Surat Al-Jumu'ah?" An-Nu'man replied, "Al-Ghashiyah (88)." This narration has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn Majah. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ - وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً - تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ - لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ - لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (1. Has there come to you the narration of Al-Ghashiyah (the overwhelming)?)(2. Some faces that Day will be Khashi'ah.)(3. Laboring, weary.)(4. They will enter into Fire, Hamiyah.)(5. They will be given to drink from a boiling (Aniyah) spring,)(6. No food will there be for them but from Dari',)(7. Which will neither nourish nor avail against hunger.) The Day of Judgement and what will happen to the People of the Fire during it Al-Ghashiyah is one of the names of the Day of Judgement. This was said by Ibn 'Abbas, Qatadah and Ibn Zayd. It has been called this because it will overwhelm the people and overcome them. Allah then says, وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ (Some faces that Day will be Khashi'ah.) meaning, humiliated. This was said by Qatadah. Ibn 'Abbas said, "They will be humble but this action will be of no benefit to them." Then Allah says, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) meaning, they did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement. Al-Hafiz Abu Bakr Al-Burqani narrated from Abu 'Imran Al-Jawni that he said, " 'Umar bin Al-Khattab passed by the monastery of a monk and he said: 'O monk!' Then the monk came out, and 'Umar looked at him and began to weep. Then it was said to him: 'O Commander of the faithful! Why are you weeping?' He replied: 'I remembered the statement of Allah, the Mighty and Majestic, in His Book, عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً (Laboring, weary. They will enter into Fire, Hamiyah.) So that is what has made me cry.'" Al-Bukhari recorded that Ibn 'Abbas said, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) "The Christians." It is narrated that 'Ikrimah and As-Suddi both said, "Laboring in the worldly life with disobedience, and weariness in the Fire from torment and perdition." Ibn 'Abbas, Al-Hasan, and Qatadah all said, تَصْلَىٰ نَارًا حَامِيَةً (They will enter into Fire, Hamiyah) meaning, hot with intense heat. تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a boiling (Aniyah) spring.) meaning, its heat has reached its maximum limit and boiling point. This was said by Ibn 'Abbas, Mujahid, Al-Hasan and As-Suddi. Concerning Allah's statement, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "A tree from the Hellfire." Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Al-Jawza' and Qatadah, all said, "It is Ash-Shibriq (a type of plant)." Qatadah said, "The Quraysh called it Ash-Shabraq in the spring and Ad-Dari' in the summer." 'Ikrimah said, "It is a thorny tree which reaches down to the ground." Al-Bukhari related that Mujahid said, "Ad-Dari' is a plant that is called Ash-Shibriq. The people of the Hijaz call it Ad-Dari' when it dries, and it is poisonous." Ma'mar narrated that Qatadah said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is Ash-Shibriq. When it dries it is called Ad-Dari'." Sa'id narrated from Qatadah that he said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is of the worst, most disgusting and loathsome of foods." Concerning Allah's statement, لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (Which will neither nourish nor avail against hunger.) This means that the intent in eating it will not be achieved, and nothing harmful will be repelled by it.

Reciting Surat Al-A'la and Al-Ghashiyah in the Friday Prayer It has already been mentioned on the authority of An-Nu'man bin Bashir that the Messenger of Allah ﷺ used to recite Surat Al-A'la (87) and Al-Ghashiyah in the 'Id and Friday prayers. Imam Malik recorded that Ad-Dahhak bin Qays asked An-Nu'man bin Bashir, "What else did the Messenger of Allah ﷺ recite on Friday along with Surat Al-Jumu'ah?" An-Nu'man replied, "Al-Ghashiyah (88)." This narration has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn Majah. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ - وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً - تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ - لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ - لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (1. Has there come to you the narration of Al-Ghashiyah (the overwhelming)?)(2. Some faces that Day will be Khashi'ah.)(3. Laboring, weary.)(4. They will enter into Fire, Hamiyah.)(5. They will be given to drink from a boiling (Aniyah) spring,)(6. No food will there be for them but from Dari',)(7. Which will neither nourish nor avail against hunger.) The Day of Judgement and what will happen to the People of the Fire during it Al-Ghashiyah is one of the names of the Day of Judgement. This was said by Ibn 'Abbas, Qatadah and Ibn Zayd. It has been called this because it will overwhelm the people and overcome them. Allah then says, وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ (Some faces that Day will be Khashi'ah.) meaning, humiliated. This was said by Qatadah. Ibn 'Abbas said, "They will be humble but this action will be of no benefit to them." Then Allah says, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) meaning, they did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement. Al-Hafiz Abu Bakr Al-Burqani narrated from Abu 'Imran Al-Jawni that he said, " 'Umar bin Al-Khattab passed by the monastery of a monk and he said: 'O monk!' Then the monk came out, and 'Umar looked at him and began to weep. Then it was said to him: 'O Commander of the faithful! Why are you weeping?' He replied: 'I remembered the statement of Allah, the Mighty and Majestic, in His Book, عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً (Laboring, weary. They will enter into Fire, Hamiyah.) So that is what has made me cry.'" Al-Bukhari recorded that Ibn 'Abbas said, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) "The Christians." It is narrated that 'Ikrimah and As-Suddi both said, "Laboring in the worldly life with disobedience, and weariness in the Fire from torment and perdition." Ibn 'Abbas, Al-Hasan, and Qatadah all said, تَصْلَىٰ نَارًا حَامِيَةً (They will enter into Fire, Hamiyah) meaning, hot with intense heat. تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a boiling (Aniyah) spring.) meaning, its heat has reached its maximum limit and boiling point. This was said by Ibn 'Abbas, Mujahid, Al-Hasan and As-Suddi. Concerning Allah's statement, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "A tree from the Hellfire." Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Al-Jawza' and Qatadah, all said, "It is Ash-Shibriq (a type of plant)." Qatadah said, "The Quraysh called it Ash-Shabraq in the spring and Ad-Dari' in the summer." 'Ikrimah said, "It is a thorny tree which reaches down to the ground." Al-Bukhari related that Mujahid said, "Ad-Dari' is a plant that is called Ash-Shibriq. The people of the Hijaz call it Ad-Dari' when it dries, and it is poisonous." Ma'mar narrated that Qatadah said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is Ash-Shibriq. When it dries it is called Ad-Dari'." Sa'id narrated from Qatadah that he said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is of the worst, most disgusting and loathsome of foods." Concerning Allah's statement, لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (Which will neither nourish nor avail against hunger.) This means that the intent in eating it will not be achieved, and nothing harmful will be repelled by it.

Reciting Surat Al-A'la and Al-Ghashiyah in the Friday Prayer It has already been mentioned on the authority of An-Nu'man bin Bashir that the Messenger of Allah ﷺ used to recite Surat Al-A'la (87) and Al-Ghashiyah in the 'Id and Friday prayers. Imam Malik recorded that Ad-Dahhak bin Qays asked An-Nu'man bin Bashir, "What else did the Messenger of Allah ﷺ recite on Friday along with Surat Al-Jumu'ah?" An-Nu'man replied, "Al-Ghashiyah (88)." This narration has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn Majah. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ - وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً - تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ - لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ - لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (1. Has there come to you the narration of Al-Ghashiyah (the overwhelming)?)(2. Some faces that Day will be Khashi'ah.)(3. Laboring, weary.)(4. They will enter into Fire, Hamiyah.)(5. They will be given to drink from a boiling (Aniyah) spring,)(6. No food will there be for them but from Dari',)(7. Which will neither nourish nor avail against hunger.) The Day of Judgement and what will happen to the People of the Fire during it Al-Ghashiyah is one of the names of the Day of Judgement. This was said by Ibn 'Abbas, Qatadah and Ibn Zayd. It has been called this because it will overwhelm the people and overcome them. Allah then says, وُجُوهٌ يَوْمَئِذٍ خَاشِعَةٌ (Some faces that Day will be Khashi'ah.) meaning, humiliated. This was said by Qatadah. Ibn 'Abbas said, "They will be humble but this action will be of no benefit to them." Then Allah says, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) meaning, they did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement. Al-Hafiz Abu Bakr Al-Burqani narrated from Abu 'Imran Al-Jawni that he said, " 'Umar bin Al-Khattab passed by the monastery of a monk and he said: 'O monk!' Then the monk came out, and 'Umar looked at him and began to weep. Then it was said to him: 'O Commander of the faithful! Why are you weeping?' He replied: 'I remembered the statement of Allah, the Mighty and Majestic, in His Book, عَامِلَةٌ نَّاصِبَةٌ - تَصْلَىٰ نَارًا حَامِيَةً (Laboring, weary. They will enter into Fire, Hamiyah.) So that is what has made me cry.'" Al-Bukhari recorded that Ibn 'Abbas said, عَامِلَةٌ نَّاصِبَةٌ (Laboring, weary.) "The Christians." It is narrated that 'Ikrimah and As-Suddi both said, "Laboring in the worldly life with disobedience, and weariness in the Fire from torment and perdition." Ibn 'Abbas, Al-Hasan, and Qatadah all said, تَصْلَىٰ نَارًا حَامِيَةً (They will enter into Fire, Hamiyah) meaning, hot with intense heat. تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ (They will be given to drink from a boiling (Aniyah) spring.) meaning, its heat has reached its maximum limit and boiling point. This was said by Ibn 'Abbas, Mujahid, Al-Hasan and As-Suddi. Concerning Allah's statement, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) Ali bin Abi Talhah reported from Ibn 'Abbas that he said, "A tree from the Hellfire." Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Al-Jawza' and Qatadah, all said, "It is Ash-Shibriq (a type of plant)." Qatadah said, "The Quraysh called it Ash-Shabraq in the spring and Ad-Dari' in the summer." 'Ikrimah said, "It is a thorny tree which reaches down to the ground." Al-Bukhari related that Mujahid said, "Ad-Dari' is a plant that is called Ash-Shibriq. The people of the Hijaz call it Ad-Dari' when it dries, and it is poisonous." Ma'mar narrated that Qatadah said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is Ash-Shibriq. When it dries it is called Ad-Dari'." Sa'id narrated from Qatadah that he said, لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ (No food will there be for them but from Dari',) "This is of the worst, most disgusting and loathsome of foods." Concerning Allah's statement, لَّا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ (Which will neither nourish nor avail against hunger.) This means that the intent in eating it will not be achieved, and nothing harmful will be repelled by it.

Faces that Day will be joyful (8)Glad with their endeavor (9)In a lofty Paradise (10)Where they shall neither hear harmful speech nor falsehood (11)Therein will be a running spring (12)Therein will be thrones raised high (13)And cups set at hand (14)And Namariq, set in rows (15)And Zarabi, spread out (Mabthuthah)(16) The Condition of the People of Paradise on the Day of Judgement After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says, وُجُوهٌ يَوْمَئِذٍ (Faces that Day.) meaning, on the Day of Judgement. نَّاعِمَةٌ (will be joyful,) meaning, pleasure will be noticeable in them (those faces). This will only occur due to their striving. Sufyan said, لِّسَعْيِهَا رَاضِيَةٌ (Glad with their endeavor.) "They will be pleased with their deeds." Then Allah says, فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise.) meaning, elevated and brilliant, secure in their dwellings. لَّا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.) meaning, they will not hear in the Paradise that they will be in, any foolish word. This is as Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا (They shall not hear therein any Laghw, but only Salam.)(19:62) Allah also says, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) and He says, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!" )(56:25-26) Then Allah continues, فِيهَا عَيْنٌ جَارِيَةٌ (Therein will be a running spring.) meaning, flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ - أَوْ مِنْ تَحْتِ جِبَالِ - الْمِسْكِ The rivers of Paradise spring forth from beneath hills – or mountains – of musk.) فِيهَا سُرُرٌ مَّرْفُوعَةٌ (Therein will be thrones raised high.) meaning, lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him. وَأَكْوَابٌ مَّوْضُوعَةٌ (And cups set at hand.) meaning, drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them. وَنَمَارِقُ مَصْفُوفَةٌ (And Namariq set in rows.) Ibn 'Abbas said, "An-Namariq are pillows." This was also said by 'Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others. Concerning Allah's statement, وَزَرَابِيُّ مَبْثُوثَةٌ (And Zarabi, spread out (Mabthuthah).) Ibn 'Abbas said, "Az-Zarabi are carpets." This was also said by Ad-Dahhak and others. Here the word Mabthuthah means placed here and there for whoever would like to sit upon them.

Faces that Day will be joyful (8)Glad with their endeavor (9)In a lofty Paradise (10)Where they shall neither hear harmful speech nor falsehood (11)Therein will be a running spring (12)Therein will be thrones raised high (13)And cups set at hand (14)And Namariq, set in rows (15)And Zarabi, spread out (Mabthuthah)(16) The Condition of the People of Paradise on the Day of Judgement After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says, وُجُوهٌ يَوْمَئِذٍ (Faces that Day.) meaning, on the Day of Judgement. نَّاعِمَةٌ (will be joyful,) meaning, pleasure will be noticeable in them (those faces). This will only occur due to their striving. Sufyan said, لِّسَعْيِهَا رَاضِيَةٌ (Glad with their endeavor.) "They will be pleased with their deeds." Then Allah says, فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise.) meaning, elevated and brilliant, secure in their dwellings. لَّا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.) meaning, they will not hear in the Paradise that they will be in, any foolish word. This is as Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا (They shall not hear therein any Laghw, but only Salam.)(19:62) Allah also says, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) and He says, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!" )(56:25-26) Then Allah continues, فِيهَا عَيْنٌ جَارِيَةٌ (Therein will be a running spring.) meaning, flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ - أَوْ مِنْ تَحْتِ جِبَالِ - الْمِسْكِ The rivers of Paradise spring forth from beneath hills – or mountains – of musk.) فِيهَا سُرُرٌ مَّرْفُوعَةٌ (Therein will be thrones raised high.) meaning, lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him. وَأَكْوَابٌ مَّوْضُوعَةٌ (And cups set at hand.) meaning, drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them. وَنَمَارِقُ مَصْفُوفَةٌ (And Namariq set in rows.) Ibn 'Abbas said, "An-Namariq are pillows." This was also said by 'Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others. Concerning Allah's statement, وَزَرَابِيُّ مَبْثُوثَةٌ (And Zarabi, spread out (Mabthuthah).) Ibn 'Abbas said, "Az-Zarabi are carpets." This was also said by Ad-Dahhak and others. Here the word Mabthuthah means placed here and there for whoever would like to sit upon them.

Faces that Day will be joyful (8)Glad with their endeavor (9)In a lofty Paradise (10)Where they shall neither hear harmful speech nor falsehood (11)Therein will be a running spring (12)Therein will be thrones raised high (13)And cups set at hand (14)And Namariq, set in rows (15)And Zarabi, spread out (Mabthuthah)(16) The Condition of the People of Paradise on the Day of Judgement After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says, وُجُوهٌ يَوْمَئِذٍ (Faces that Day.) meaning, on the Day of Judgement. نَّاعِمَةٌ (will be joyful,) meaning, pleasure will be noticeable in them (those faces). This will only occur due to their striving. Sufyan said, لِّسَعْيِهَا رَاضِيَةٌ (Glad with their endeavor.) "They will be pleased with their deeds." Then Allah says, فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise.) meaning, elevated and brilliant, secure in their dwellings. لَّا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.) meaning, they will not hear in the Paradise that they will be in, any foolish word. This is as Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا (They shall not hear therein any Laghw, but only Salam.)(19:62) Allah also says, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) and He says, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!" )(56:25-26) Then Allah continues, فِيهَا عَيْنٌ جَارِيَةٌ (Therein will be a running spring.) meaning, flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ - أَوْ مِنْ تَحْتِ جِبَالِ - الْمِسْكِ The rivers of Paradise spring forth from beneath hills – or mountains – of musk.) فِيهَا سُرُرٌ مَّرْفُوعَةٌ (Therein will be thrones raised high.) meaning, lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him. وَأَكْوَابٌ مَّوْضُوعَةٌ (And cups set at hand.) meaning, drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them. وَنَمَارِقُ مَصْفُوفَةٌ (And Namariq set in rows.) Ibn 'Abbas said, "An-Namariq are pillows." This was also said by 'Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others. Concerning Allah's statement, وَزَرَابِيُّ مَبْثُوثَةٌ (And Zarabi, spread out (Mabthuthah).) Ibn 'Abbas said, "Az-Zarabi are carpets." This was also said by Ad-Dahhak and others. Here the word Mabthuthah means placed here and there for whoever would like to sit upon them.

Faces that Day will be joyful (8)Glad with their endeavor (9)In a lofty Paradise (10)Where they shall neither hear harmful speech nor falsehood (11)Therein will be a running spring (12)Therein will be thrones raised high (13)And cups set at hand (14)And Namariq, set in rows (15)And Zarabi, spread out (Mabthuthah)(16) The Condition of the People of Paradise on the Day of Judgement After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says, وُجُوهٌ يَوْمَئِذٍ (Faces that Day.) meaning, on the Day of Judgement. نَّاعِمَةٌ (will be joyful,) meaning, pleasure will be noticeable in them (those faces). This will only occur due to their striving. Sufyan said, لِّسَعْيِهَا رَاضِيَةٌ (Glad with their endeavor.) "They will be pleased with their deeds." Then Allah says, فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise.) meaning, elevated and brilliant, secure in their dwellings. لَّا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.) meaning, they will not hear in the Paradise that they will be in, any foolish word. This is as Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا (They shall not hear therein any Laghw, but only Salam.)(19:62) Allah also says, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) and He says, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!" )(56:25-26) Then Allah continues, فِيهَا عَيْنٌ جَارِيَةٌ (Therein will be a running spring.) meaning, flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ - أَوْ مِنْ تَحْتِ جِبَالِ - الْمِسْكِ The rivers of Paradise spring forth from beneath hills – or mountains – of musk.) فِيهَا سُرُرٌ مَّرْفُوعَةٌ (Therein will be thrones raised high.) meaning, lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him. وَأَكْوَابٌ مَّوْضُوعَةٌ (And cups set at hand.) meaning, drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them. وَنَمَارِقُ مَصْفُوفَةٌ (And Namariq set in rows.) Ibn 'Abbas said, "An-Namariq are pillows." This was also said by 'Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others. Concerning Allah's statement, وَزَرَابِيُّ مَبْثُوثَةٌ (And Zarabi, spread out (Mabthuthah).) Ibn 'Abbas said, "Az-Zarabi are carpets." This was also said by Ad-Dahhak and others. Here the word Mabthuthah means placed here and there for whoever would like to sit upon them.

Faces that Day will be joyful (8)Glad with their endeavor (9)In a lofty Paradise (10)Where they shall neither hear harmful speech nor falsehood (11)Therein will be a running spring (12)Therein will be thrones raised high (13)And cups set at hand (14)And Namariq, set in rows (15)And Zarabi, spread out (Mabthuthah)(16) The Condition of the People of Paradise on the Day of Judgement After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says, وُجُوهٌ يَوْمَئِذٍ (Faces that Day.) meaning, on the Day of Judgement. نَّاعِمَةٌ (will be joyful,) meaning, pleasure will be noticeable in them (those faces). This will only occur due to their striving. Sufyan said, لِّسَعْيِهَا رَاضِيَةٌ (Glad with their endeavor.) "They will be pleased with their deeds." Then Allah says, فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise.) meaning, elevated and brilliant, secure in their dwellings. لَّا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.) meaning, they will not hear in the Paradise that they will be in, any foolish word. This is as Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا (They shall not hear therein any Laghw, but only Salam.)(19:62) Allah also says, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) and He says, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!" )(56:25-26) Then Allah continues, فِيهَا عَيْنٌ جَارِيَةٌ (Therein will be a running spring.) meaning, flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ - أَوْ مِنْ تَحْتِ جِبَالِ - الْمِسْكِ The rivers of Paradise spring forth from beneath hills – or mountains – of musk.) فِيهَا سُرُرٌ مَّرْفُوعَةٌ (Therein will be thrones raised high.) meaning, lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him. وَأَكْوَابٌ مَّوْضُوعَةٌ (And cups set at hand.) meaning, drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them. وَنَمَارِقُ مَصْفُوفَةٌ (And Namariq set in rows.) Ibn 'Abbas said, "An-Namariq are pillows." This was also said by 'Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others. Concerning Allah's statement, وَزَرَابِيُّ مَبْثُوثَةٌ (And Zarabi, spread out (Mabthuthah).) Ibn 'Abbas said, "Az-Zarabi are carpets." This was also said by Ad-Dahhak and others. Here the word Mabthuthah means placed here and there for whoever would like to sit upon them.

Faces that Day will be joyful (8)Glad with their endeavor (9)In a lofty Paradise (10)Where they shall neither hear harmful speech nor falsehood (11)Therein will be a running spring (12)Therein will be thrones raised high (13)And cups set at hand (14)And Namariq, set in rows (15)And Zarabi, spread out (Mabthuthah)(16) The Condition of the People of Paradise on the Day of Judgement After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says, وُجُوهٌ يَوْمَئِذٍ (Faces that Day.) meaning, on the Day of Judgement. نَّاعِمَةٌ (will be joyful,) meaning, pleasure will be noticeable in them (those faces). This will only occur due to their striving. Sufyan said, لِّسَعْيِهَا رَاضِيَةٌ (Glad with their endeavor.) "They will be pleased with their deeds." Then Allah says, فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise.) meaning, elevated and brilliant, secure in their dwellings. لَّا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.) meaning, they will not hear in the Paradise that they will be in, any foolish word. This is as Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا (They shall not hear therein any Laghw, but only Salam.)(19:62) Allah also says, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) and He says, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!" )(56:25-26) Then Allah continues, فِيهَا عَيْنٌ جَارِيَةٌ (Therein will be a running spring.) meaning, flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ - أَوْ مِنْ تَحْتِ جِبَالِ - الْمِسْكِ The rivers of Paradise spring forth from beneath hills – or mountains – of musk.) فِيهَا سُرُرٌ مَّرْفُوعَةٌ (Therein will be thrones raised high.) meaning, lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him. وَأَكْوَابٌ مَّوْضُوعَةٌ (And cups set at hand.) meaning, drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them. وَنَمَارِقُ مَصْفُوفَةٌ (And Namariq set in rows.) Ibn 'Abbas said, "An-Namariq are pillows." This was also said by 'Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others. Concerning Allah's statement, وَزَرَابِيُّ مَبْثُوثَةٌ (And Zarabi, spread out (Mabthuthah).) Ibn 'Abbas said, "Az-Zarabi are carpets." This was also said by Ad-Dahhak and others. Here the word Mabthuthah means placed here and there for whoever would like to sit upon them.

Faces that Day will be joyful (8)Glad with their endeavor (9)In a lofty Paradise (10)Where they shall neither hear harmful speech nor falsehood (11)Therein will be a running spring (12)Therein will be thrones raised high (13)And cups set at hand (14)And Namariq, set in rows (15)And Zarabi, spread out (Mabthuthah)(16) The Condition of the People of Paradise on the Day of Judgement After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says, وُجُوهٌ يَوْمَئِذٍ (Faces that Day.) meaning, on the Day of Judgement. نَّاعِمَةٌ (will be joyful,) meaning, pleasure will be noticeable in them (those faces). This will only occur due to their striving. Sufyan said, لِّسَعْيِهَا رَاضِيَةٌ (Glad with their endeavor.) "They will be pleased with their deeds." Then Allah says, فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise.) meaning, elevated and brilliant, secure in their dwellings. لَّا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.) meaning, they will not hear in the Paradise that they will be in, any foolish word. This is as Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا (They shall not hear therein any Laghw, but only Salam.)(19:62) Allah also says, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) and He says, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!" )(56:25-26) Then Allah continues, فِيهَا عَيْنٌ جَارِيَةٌ (Therein will be a running spring.) meaning, flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ - أَوْ مِنْ تَحْتِ جِبَالِ - الْمِسْكِ The rivers of Paradise spring forth from beneath hills – or mountains – of musk.) فِيهَا سُرُرٌ مَّرْفُوعَةٌ (Therein will be thrones raised high.) meaning, lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him. وَأَكْوَابٌ مَّوْضُوعَةٌ (And cups set at hand.) meaning, drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them. وَنَمَارِقُ مَصْفُوفَةٌ (And Namariq set in rows.) Ibn 'Abbas said, "An-Namariq are pillows." This was also said by 'Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others. Concerning Allah's statement, وَزَرَابِيُّ مَبْثُوثَةٌ (And Zarabi, spread out (Mabthuthah).) Ibn 'Abbas said, "Az-Zarabi are carpets." This was also said by Ad-Dahhak and others. Here the word Mabthuthah means placed here and there for whoever would like to sit upon them.

Faces that Day will be joyful (8)Glad with their endeavor (9)In a lofty Paradise (10)Where they shall neither hear harmful speech nor falsehood (11)Therein will be a running spring (12)Therein will be thrones raised high (13)And cups set at hand (14)And Namariq, set in rows (15)And Zarabi, spread out (Mabthuthah)(16) The Condition of the People of Paradise on the Day of Judgement After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says, وُجُوهٌ يَوْمَئِذٍ (Faces that Day.) meaning, on the Day of Judgement. نَّاعِمَةٌ (will be joyful,) meaning, pleasure will be noticeable in them (those faces). This will only occur due to their striving. Sufyan said, لِّسَعْيِهَا رَاضِيَةٌ (Glad with their endeavor.) "They will be pleased with their deeds." Then Allah says, فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise.) meaning, elevated and brilliant, secure in their dwellings. لَّا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.) meaning, they will not hear in the Paradise that they will be in, any foolish word. This is as Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا (They shall not hear therein any Laghw, but only Salam.)(19:62) Allah also says, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) and He says, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!" )(56:25-26) Then Allah continues, فِيهَا عَيْنٌ جَارِيَةٌ (Therein will be a running spring.) meaning, flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ - أَوْ مِنْ تَحْتِ جِبَالِ - الْمِسْكِ The rivers of Paradise spring forth from beneath hills – or mountains – of musk.) فِيهَا سُرُرٌ مَّرْفُوعَةٌ (Therein will be thrones raised high.) meaning, lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him. وَأَكْوَابٌ مَّوْضُوعَةٌ (And cups set at hand.) meaning, drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them. وَنَمَارِقُ مَصْفُوفَةٌ (And Namariq set in rows.) Ibn 'Abbas said, "An-Namariq are pillows." This was also said by 'Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others. Concerning Allah's statement, وَزَرَابِيُّ مَبْثُوثَةٌ (And Zarabi, spread out (Mabthuthah).) Ibn 'Abbas said, "Az-Zarabi are carpets." This was also said by Ad-Dahhak and others. Here the word Mabthuthah means placed here and there for whoever would like to sit upon them.

Faces that Day will be joyful (8)Glad with their endeavor (9)In a lofty Paradise (10)Where they shall neither hear harmful speech nor falsehood (11)Therein will be a running spring (12)Therein will be thrones raised high (13)And cups set at hand (14)And Namariq, set in rows (15)And Zarabi, spread out (Mabthuthah)(16) The Condition of the People of Paradise on the Day of Judgement After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says, وُجُوهٌ يَوْمَئِذٍ (Faces that Day.) meaning, on the Day of Judgement. نَّاعِمَةٌ (will be joyful,) meaning, pleasure will be noticeable in them (those faces). This will only occur due to their striving. Sufyan said, لِّسَعْيِهَا رَاضِيَةٌ (Glad with their endeavor.) "They will be pleased with their deeds." Then Allah says, فِي جَنَّةٍ عَالِيَةٍ (In a lofty Paradise.) meaning, elevated and brilliant, secure in their dwellings. لَّا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.) meaning, they will not hear in the Paradise that they will be in, any foolish word. This is as Allah says, لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا (They shall not hear therein any Laghw, but only Salam.)(19:62) Allah also says, لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (Free from any Laghw, and free from sin.)(52:23) and He says, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!" )(56:25-26) Then Allah continues, فِيهَا عَيْنٌ جَارِيَةٌ (Therein will be a running spring.) meaning, flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ - أَوْ مِنْ تَحْتِ جِبَالِ - الْمِسْكِ The rivers of Paradise spring forth from beneath hills – or mountains – of musk.) فِيهَا سُرُرٌ مَّرْفُوعَةٌ (Therein will be thrones raised high.) meaning, lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him. وَأَكْوَابٌ مَّوْضُوعَةٌ (And cups set at hand.) meaning, drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them. وَنَمَارِقُ مَصْفُوفَةٌ (And Namariq set in rows.) Ibn 'Abbas said, "An-Namariq are pillows." This was also said by 'Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others. Concerning Allah's statement, وَزَرَابِيُّ مَبْثُوثَةٌ (And Zarabi, spread out (Mabthuthah).) Ibn 'Abbas said, "Az-Zarabi are carpets." This was also said by Ad-Dahhak and others. Here the word Mabthuthah means placed here and there for whoever would like to sit upon them.

Do they not look at the camels, how they are created (17)And at the heaven, how it is raised (18)And at the mountains, how they are rooted (19)And at the earth, how it is outspread (20)So remind them – you are only one who reminds (21)You are not a Musaytir over them (22)Save the one who turns away and disbelieves (23)Then Allah will punish him with the greatest punishment (24)Verily, to Us will be their return (25)Then verily, for Us will be their reckoning (26) The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth Allah commands His servants to look at His creations that prove His power and greatness. He says, أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (Do they not look at the camels, how they are created?) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised." Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says, أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ (Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it?)(50:6) Then Allah says, وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (And at the mountains, how they are rooted?) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain. وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (And at the earth, how it is outspread?) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped. The Story of Dimam bin Tha'labah These are the things Dimam swore by after questioning the Messenger of Allah ﷺ. This can be seen in what Imam Ahmad recorded from Thabit, who reported that Anas said, "We were prohibited from asking the Messenger of Allah ﷺ anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, 'O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.' He (the Prophet) ﷺ said, 'He told the truth.' The man said, 'Who created the heaven?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who created the earth?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who erected these mountains and placed in them whatever is in them?' He (the Prophet ﷺ) replied, 'Allah.' Then the man said, 'By the One Who created the heaven, the earth, and erected these mountains, did Allah send you?' He (the Prophet ﷺ) said, 'Yes.' The man then said, 'Your messenger claims that we are obligated to pray five prayers during our day and night.' He (the Prophet ﷺ) said, 'He told the truth.' The man then said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger also claims that we are obligated to give charity from our wealth.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka'bah), for whoever is able to find a way there.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man turned away to leave while saying, 'By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.' The Prophet ﷺ then said, إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّةَ 'If he has spoken truthfully, he will certainly enter Paradise.' This Hadith was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The Messenger (ﷺ) is only Charged with Delivering the Message Allah says, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) meaning, "O Muhammad! Remind the people with what you have been sent with to them." فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (your duty is only to convey (the Message) and on Us is the reckoning.)(13:40) Then Allah says, لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (You are not a Musaytir over them.) Ibn 'Abbas, Mujahid and others said, "You are not a dictator over them." This means that you cannot create faith in their hearts. Ibn Zayd said, "You are not the one who can force them to have faith." Imam Ahmad recorded from Jabir that the Messenger of Allah ﷺ said, أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتّٰى يَقُولُوا: لَا إِلهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَلَّ (I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped except Allah). So if they say that, they have safeguarded their blood and wealth from me - except for what is rightfully due from it - and their reckoning is with Allah, the Mighty and Majestic.)" Then he ﷺ recited, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) This is how Muslim recorded this Hadith in his Book of Faith, and At-Tirmidhi and An-Nasa'i also recorded it in their Sunans in the Books of Tafsir. This Hadith can be found in both of the Sahihs. The Threat for Whoever Turns Away from the Truth Concerning Allah's statement, إِلَّا مَن تَوَلَّىٰ وَكَفَرَ (Save the one who turns away and disbelieves.) meaning, he turns away from acting upon its pillars, and he disbelieves in the truth with his heart and his tongue. This is similar to Allah's statement, فَلَا صَدَّقَ وَلَا صَلَّىٰ - وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ (So he neither believed nor prayed! But on the contrary, he belied and turn away!)(75:31-32) Thus, Allah says, فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (Then Allah will punish him with the greatest punishment.) Allah then says, إِنَّ إِلَيْنَا إِيَابَهُمْ (Verily, to Us will be their return;) meaning, their place of return and their resort. ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم (Then verily, for Us will be their reckoning.) meaning, 'We will reckon their deeds for them and requite them for those deeds.' If they did good, they will receive good, and if they did evil, they will receive evil. This is the end of the Tafsir of Surat Al-Ghashiyah and all praise and thanks are due to Allah.

Do they not look at the camels, how they are created (17)And at the heaven, how it is raised (18)And at the mountains, how they are rooted (19)And at the earth, how it is outspread (20)So remind them – you are only one who reminds (21)You are not a Musaytir over them (22)Save the one who turns away and disbelieves (23)Then Allah will punish him with the greatest punishment (24)Verily, to Us will be their return (25)Then verily, for Us will be their reckoning (26) The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth Allah commands His servants to look at His creations that prove His power and greatness. He says, أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (Do they not look at the camels, how they are created?) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised." Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says, أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ (Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it?)(50:6) Then Allah says, وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (And at the mountains, how they are rooted?) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain. وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (And at the earth, how it is outspread?) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped. The Story of Dimam bin Tha'labah These are the things Dimam swore by after questioning the Messenger of Allah ﷺ. This can be seen in what Imam Ahmad recorded from Thabit, who reported that Anas said, "We were prohibited from asking the Messenger of Allah ﷺ anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, 'O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.' He (the Prophet) ﷺ said, 'He told the truth.' The man said, 'Who created the heaven?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who created the earth?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who erected these mountains and placed in them whatever is in them?' He (the Prophet ﷺ) replied, 'Allah.' Then the man said, 'By the One Who created the heaven, the earth, and erected these mountains, did Allah send you?' He (the Prophet ﷺ) said, 'Yes.' The man then said, 'Your messenger claims that we are obligated to pray five prayers during our day and night.' He (the Prophet ﷺ) said, 'He told the truth.' The man then said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger also claims that we are obligated to give charity from our wealth.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka'bah), for whoever is able to find a way there.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man turned away to leave while saying, 'By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.' The Prophet ﷺ then said, إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّةَ 'If he has spoken truthfully, he will certainly enter Paradise.' This Hadith was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The Messenger (ﷺ) is only Charged with Delivering the Message Allah says, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) meaning, "O Muhammad! Remind the people with what you have been sent with to them." فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (your duty is only to convey (the Message) and on Us is the reckoning.)(13:40) Then Allah says, لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (You are not a Musaytir over them.) Ibn 'Abbas, Mujahid and others said, "You are not a dictator over them." This means that you cannot create faith in their hearts. Ibn Zayd said, "You are not the one who can force them to have faith." Imam Ahmad recorded from Jabir that the Messenger of Allah ﷺ said, أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتّٰى يَقُولُوا: لَا إِلهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَلَّ (I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped except Allah). So if they say that, they have safeguarded their blood and wealth from me - except for what is rightfully due from it - and their reckoning is with Allah, the Mighty and Majestic.)" Then he ﷺ recited, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) This is how Muslim recorded this Hadith in his Book of Faith, and At-Tirmidhi and An-Nasa'i also recorded it in their Sunans in the Books of Tafsir. This Hadith can be found in both of the Sahihs. The Threat for Whoever Turns Away from the Truth Concerning Allah's statement, إِلَّا مَن تَوَلَّىٰ وَكَفَرَ (Save the one who turns away and disbelieves.) meaning, he turns away from acting upon its pillars, and he disbelieves in the truth with his heart and his tongue. This is similar to Allah's statement, فَلَا صَدَّقَ وَلَا صَلَّىٰ - وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ (So he neither believed nor prayed! But on the contrary, he belied and turn away!)(75:31-32) Thus, Allah says, فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (Then Allah will punish him with the greatest punishment.) Allah then says, إِنَّ إِلَيْنَا إِيَابَهُمْ (Verily, to Us will be their return;) meaning, their place of return and their resort. ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم (Then verily, for Us will be their reckoning.) meaning, 'We will reckon their deeds for them and requite them for those deeds.' If they did good, they will receive good, and if they did evil, they will receive evil. This is the end of the Tafsir of Surat Al-Ghashiyah and all praise and thanks are due to Allah.

Do they not look at the camels, how they are created (17)And at the heaven, how it is raised (18)And at the mountains, how they are rooted (19)And at the earth, how it is outspread (20)So remind them – you are only one who reminds (21)You are not a Musaytir over them (22)Save the one who turns away and disbelieves (23)Then Allah will punish him with the greatest punishment (24)Verily, to Us will be their return (25)Then verily, for Us will be their reckoning (26) The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth Allah commands His servants to look at His creations that prove His power and greatness. He says, أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (Do they not look at the camels, how they are created?) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised." Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says, أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ (Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it?)(50:6) Then Allah says, وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (And at the mountains, how they are rooted?) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain. وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (And at the earth, how it is outspread?) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped. The Story of Dimam bin Tha'labah These are the things Dimam swore by after questioning the Messenger of Allah ﷺ. This can be seen in what Imam Ahmad recorded from Thabit, who reported that Anas said, "We were prohibited from asking the Messenger of Allah ﷺ anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, 'O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.' He (the Prophet) ﷺ said, 'He told the truth.' The man said, 'Who created the heaven?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who created the earth?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who erected these mountains and placed in them whatever is in them?' He (the Prophet ﷺ) replied, 'Allah.' Then the man said, 'By the One Who created the heaven, the earth, and erected these mountains, did Allah send you?' He (the Prophet ﷺ) said, 'Yes.' The man then said, 'Your messenger claims that we are obligated to pray five prayers during our day and night.' He (the Prophet ﷺ) said, 'He told the truth.' The man then said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger also claims that we are obligated to give charity from our wealth.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka'bah), for whoever is able to find a way there.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man turned away to leave while saying, 'By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.' The Prophet ﷺ then said, إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّةَ 'If he has spoken truthfully, he will certainly enter Paradise.' This Hadith was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The Messenger (ﷺ) is only Charged with Delivering the Message Allah says, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) meaning, "O Muhammad! Remind the people with what you have been sent with to them." فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (your duty is only to convey (the Message) and on Us is the reckoning.)(13:40) Then Allah says, لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (You are not a Musaytir over them.) Ibn 'Abbas, Mujahid and others said, "You are not a dictator over them." This means that you cannot create faith in their hearts. Ibn Zayd said, "You are not the one who can force them to have faith." Imam Ahmad recorded from Jabir that the Messenger of Allah ﷺ said, أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتّٰى يَقُولُوا: لَا إِلهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَلَّ (I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped except Allah). So if they say that, they have safeguarded their blood and wealth from me - except for what is rightfully due from it - and their reckoning is with Allah, the Mighty and Majestic.)" Then he ﷺ recited, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) This is how Muslim recorded this Hadith in his Book of Faith, and At-Tirmidhi and An-Nasa'i also recorded it in their Sunans in the Books of Tafsir. This Hadith can be found in both of the Sahihs. The Threat for Whoever Turns Away from the Truth Concerning Allah's statement, إِلَّا مَن تَوَلَّىٰ وَكَفَرَ (Save the one who turns away and disbelieves.) meaning, he turns away from acting upon its pillars, and he disbelieves in the truth with his heart and his tongue. This is similar to Allah's statement, فَلَا صَدَّقَ وَلَا صَلَّىٰ - وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ (So he neither believed nor prayed! But on the contrary, he belied and turn away!)(75:31-32) Thus, Allah says, فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (Then Allah will punish him with the greatest punishment.) Allah then says, إِنَّ إِلَيْنَا إِيَابَهُمْ (Verily, to Us will be their return;) meaning, their place of return and their resort. ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم (Then verily, for Us will be their reckoning.) meaning, 'We will reckon their deeds for them and requite them for those deeds.' If they did good, they will receive good, and if they did evil, they will receive evil. This is the end of the Tafsir of Surat Al-Ghashiyah and all praise and thanks are due to Allah.

Do they not look at the camels, how they are created (17)And at the heaven, how it is raised (18)And at the mountains, how they are rooted (19)And at the earth, how it is outspread (20)So remind them – you are only one who reminds (21)You are not a Musaytir over them (22)Save the one who turns away and disbelieves (23)Then Allah will punish him with the greatest punishment (24)Verily, to Us will be their return (25)Then verily, for Us will be their reckoning (26) The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth Allah commands His servants to look at His creations that prove His power and greatness. He says, أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (Do they not look at the camels, how they are created?) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised." Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says, أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ (Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it?)(50:6) Then Allah says, وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (And at the mountains, how they are rooted?) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain. وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (And at the earth, how it is outspread?) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped. The Story of Dimam bin Tha'labah These are the things Dimam swore by after questioning the Messenger of Allah ﷺ. This can be seen in what Imam Ahmad recorded from Thabit, who reported that Anas said, "We were prohibited from asking the Messenger of Allah ﷺ anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, 'O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.' He (the Prophet) ﷺ said, 'He told the truth.' The man said, 'Who created the heaven?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who created the earth?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who erected these mountains and placed in them whatever is in them?' He (the Prophet ﷺ) replied, 'Allah.' Then the man said, 'By the One Who created the heaven, the earth, and erected these mountains, did Allah send you?' He (the Prophet ﷺ) said, 'Yes.' The man then said, 'Your messenger claims that we are obligated to pray five prayers during our day and night.' He (the Prophet ﷺ) said, 'He told the truth.' The man then said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger also claims that we are obligated to give charity from our wealth.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka'bah), for whoever is able to find a way there.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man turned away to leave while saying, 'By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.' The Prophet ﷺ then said, إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّةَ 'If he has spoken truthfully, he will certainly enter Paradise.' This Hadith was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The Messenger (ﷺ) is only Charged with Delivering the Message Allah says, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) meaning, "O Muhammad! Remind the people with what you have been sent with to them." فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (your duty is only to convey (the Message) and on Us is the reckoning.)(13:40) Then Allah says, لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (You are not a Musaytir over them.) Ibn 'Abbas, Mujahid and others said, "You are not a dictator over them." This means that you cannot create faith in their hearts. Ibn Zayd said, "You are not the one who can force them to have faith." Imam Ahmad recorded from Jabir that the Messenger of Allah ﷺ said, أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتّٰى يَقُولُوا: لَا إِلهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَلَّ (I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped except Allah). So if they say that, they have safeguarded their blood and wealth from me - except for what is rightfully due from it - and their reckoning is with Allah, the Mighty and Majestic.)" Then he ﷺ recited, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) This is how Muslim recorded this Hadith in his Book of Faith, and At-Tirmidhi and An-Nasa'i also recorded it in their Sunans in the Books of Tafsir. This Hadith can be found in both of the Sahihs. The Threat for Whoever Turns Away from the Truth Concerning Allah's statement, إِلَّا مَن تَوَلَّىٰ وَكَفَرَ (Save the one who turns away and disbelieves.) meaning, he turns away from acting upon its pillars, and he disbelieves in the truth with his heart and his tongue. This is similar to Allah's statement, فَلَا صَدَّقَ وَلَا صَلَّىٰ - وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ (So he neither believed nor prayed! But on the contrary, he belied and turn away!)(75:31-32) Thus, Allah says, فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (Then Allah will punish him with the greatest punishment.) Allah then says, إِنَّ إِلَيْنَا إِيَابَهُمْ (Verily, to Us will be their return;) meaning, their place of return and their resort. ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم (Then verily, for Us will be their reckoning.) meaning, 'We will reckon their deeds for them and requite them for those deeds.' If they did good, they will receive good, and if they did evil, they will receive evil. This is the end of the Tafsir of Surat Al-Ghashiyah and all praise and thanks are due to Allah.

Do they not look at the camels, how they are created (17)And at the heaven, how it is raised (18)And at the mountains, how they are rooted (19)And at the earth, how it is outspread (20)So remind them – you are only one who reminds (21)You are not a Musaytir over them (22)Save the one who turns away and disbelieves (23)Then Allah will punish him with the greatest punishment (24)Verily, to Us will be their return (25)Then verily, for Us will be their reckoning (26) The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth Allah commands His servants to look at His creations that prove His power and greatness. He says, أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (Do they not look at the camels, how they are created?) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised." Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says, أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ (Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it?)(50:6) Then Allah says, وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (And at the mountains, how they are rooted?) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain. وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (And at the earth, how it is outspread?) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped. The Story of Dimam bin Tha'labah These are the things Dimam swore by after questioning the Messenger of Allah ﷺ. This can be seen in what Imam Ahmad recorded from Thabit, who reported that Anas said, "We were prohibited from asking the Messenger of Allah ﷺ anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, 'O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.' He (the Prophet) ﷺ said, 'He told the truth.' The man said, 'Who created the heaven?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who created the earth?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who erected these mountains and placed in them whatever is in them?' He (the Prophet ﷺ) replied, 'Allah.' Then the man said, 'By the One Who created the heaven, the earth, and erected these mountains, did Allah send you?' He (the Prophet ﷺ) said, 'Yes.' The man then said, 'Your messenger claims that we are obligated to pray five prayers during our day and night.' He (the Prophet ﷺ) said, 'He told the truth.' The man then said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger also claims that we are obligated to give charity from our wealth.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka'bah), for whoever is able to find a way there.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man turned away to leave while saying, 'By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.' The Prophet ﷺ then said, إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّةَ 'If he has spoken truthfully, he will certainly enter Paradise.' This Hadith was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The Messenger (ﷺ) is only Charged with Delivering the Message Allah says, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) meaning, "O Muhammad! Remind the people with what you have been sent with to them." فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (your duty is only to convey (the Message) and on Us is the reckoning.)(13:40) Then Allah says, لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (You are not a Musaytir over them.) Ibn 'Abbas, Mujahid and others said, "You are not a dictator over them." This means that you cannot create faith in their hearts. Ibn Zayd said, "You are not the one who can force them to have faith." Imam Ahmad recorded from Jabir that the Messenger of Allah ﷺ said, أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتّٰى يَقُولُوا: لَا إِلهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَلَّ (I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped except Allah). So if they say that, they have safeguarded their blood and wealth from me - except for what is rightfully due from it - and their reckoning is with Allah, the Mighty and Majestic.)" Then he ﷺ recited, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) This is how Muslim recorded this Hadith in his Book of Faith, and At-Tirmidhi and An-Nasa'i also recorded it in their Sunans in the Books of Tafsir. This Hadith can be found in both of the Sahihs. The Threat for Whoever Turns Away from the Truth Concerning Allah's statement, إِلَّا مَن تَوَلَّىٰ وَكَفَرَ (Save the one who turns away and disbelieves.) meaning, he turns away from acting upon its pillars, and he disbelieves in the truth with his heart and his tongue. This is similar to Allah's statement, فَلَا صَدَّقَ وَلَا صَلَّىٰ - وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ (So he neither believed nor prayed! But on the contrary, he belied and turn away!)(75:31-32) Thus, Allah says, فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (Then Allah will punish him with the greatest punishment.) Allah then says, إِنَّ إِلَيْنَا إِيَابَهُمْ (Verily, to Us will be their return;) meaning, their place of return and their resort. ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم (Then verily, for Us will be their reckoning.) meaning, 'We will reckon their deeds for them and requite them for those deeds.' If they did good, they will receive good, and if they did evil, they will receive evil. This is the end of the Tafsir of Surat Al-Ghashiyah and all praise and thanks are due to Allah.

Do they not look at the camels, how they are created (17)And at the heaven, how it is raised (18)And at the mountains, how they are rooted (19)And at the earth, how it is outspread (20)So remind them – you are only one who reminds (21)You are not a Musaytir over them (22)Save the one who turns away and disbelieves (23)Then Allah will punish him with the greatest punishment (24)Verily, to Us will be their return (25)Then verily, for Us will be their reckoning (26) The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth Allah commands His servants to look at His creations that prove His power and greatness. He says, أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (Do they not look at the camels, how they are created?) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised." Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says, أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ (Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it?)(50:6) Then Allah says, وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (And at the mountains, how they are rooted?) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain. وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (And at the earth, how it is outspread?) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped. The Story of Dimam bin Tha'labah These are the things Dimam swore by after questioning the Messenger of Allah ﷺ. This can be seen in what Imam Ahmad recorded from Thabit, who reported that Anas said, "We were prohibited from asking the Messenger of Allah ﷺ anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, 'O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.' He (the Prophet) ﷺ said, 'He told the truth.' The man said, 'Who created the heaven?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who created the earth?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who erected these mountains and placed in them whatever is in them?' He (the Prophet ﷺ) replied, 'Allah.' Then the man said, 'By the One Who created the heaven, the earth, and erected these mountains, did Allah send you?' He (the Prophet ﷺ) said, 'Yes.' The man then said, 'Your messenger claims that we are obligated to pray five prayers during our day and night.' He (the Prophet ﷺ) said, 'He told the truth.' The man then said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger also claims that we are obligated to give charity from our wealth.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka'bah), for whoever is able to find a way there.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man turned away to leave while saying, 'By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.' The Prophet ﷺ then said, إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّةَ 'If he has spoken truthfully, he will certainly enter Paradise.' This Hadith was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The Messenger (ﷺ) is only Charged with Delivering the Message Allah says, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) meaning, "O Muhammad! Remind the people with what you have been sent with to them." فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (your duty is only to convey (the Message) and on Us is the reckoning.)(13:40) Then Allah says, لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (You are not a Musaytir over them.) Ibn 'Abbas, Mujahid and others said, "You are not a dictator over them." This means that you cannot create faith in their hearts. Ibn Zayd said, "You are not the one who can force them to have faith." Imam Ahmad recorded from Jabir that the Messenger of Allah ﷺ said, أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتّٰى يَقُولُوا: لَا إِلهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَلَّ (I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped except Allah). So if they say that, they have safeguarded their blood and wealth from me - except for what is rightfully due from it - and their reckoning is with Allah, the Mighty and Majestic.)" Then he ﷺ recited, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) This is how Muslim recorded this Hadith in his Book of Faith, and At-Tirmidhi and An-Nasa'i also recorded it in their Sunans in the Books of Tafsir. This Hadith can be found in both of the Sahihs. The Threat for Whoever Turns Away from the Truth Concerning Allah's statement, إِلَّا مَن تَوَلَّىٰ وَكَفَرَ (Save the one who turns away and disbelieves.) meaning, he turns away from acting upon its pillars, and he disbelieves in the truth with his heart and his tongue. This is similar to Allah's statement, فَلَا صَدَّقَ وَلَا صَلَّىٰ - وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ (So he neither believed nor prayed! But on the contrary, he belied and turn away!)(75:31-32) Thus, Allah says, فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (Then Allah will punish him with the greatest punishment.) Allah then says, إِنَّ إِلَيْنَا إِيَابَهُمْ (Verily, to Us will be their return;) meaning, their place of return and their resort. ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم (Then verily, for Us will be their reckoning.) meaning, 'We will reckon their deeds for them and requite them for those deeds.' If they did good, they will receive good, and if they did evil, they will receive evil. This is the end of the Tafsir of Surat Al-Ghashiyah and all praise and thanks are due to Allah.

Do they not look at the camels, how they are created (17)And at the heaven, how it is raised (18)And at the mountains, how they are rooted (19)And at the earth, how it is outspread (20)So remind them – you are only one who reminds (21)You are not a Musaytir over them (22)Save the one who turns away and disbelieves (23)Then Allah will punish him with the greatest punishment (24)Verily, to Us will be their return (25)Then verily, for Us will be their reckoning (26) The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth Allah commands His servants to look at His creations that prove His power and greatness. He says, أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (Do they not look at the camels, how they are created?) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised." Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says, أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ (Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it?)(50:6) Then Allah says, وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (And at the mountains, how they are rooted?) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain. وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (And at the earth, how it is outspread?) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped. The Story of Dimam bin Tha'labah These are the things Dimam swore by after questioning the Messenger of Allah ﷺ. This can be seen in what Imam Ahmad recorded from Thabit, who reported that Anas said, "We were prohibited from asking the Messenger of Allah ﷺ anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, 'O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.' He (the Prophet) ﷺ said, 'He told the truth.' The man said, 'Who created the heaven?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who created the earth?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who erected these mountains and placed in them whatever is in them?' He (the Prophet ﷺ) replied, 'Allah.' Then the man said, 'By the One Who created the heaven, the earth, and erected these mountains, did Allah send you?' He (the Prophet ﷺ) said, 'Yes.' The man then said, 'Your messenger claims that we are obligated to pray five prayers during our day and night.' He (the Prophet ﷺ) said, 'He told the truth.' The man then said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger also claims that we are obligated to give charity from our wealth.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka'bah), for whoever is able to find a way there.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man turned away to leave while saying, 'By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.' The Prophet ﷺ then said, إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّةَ 'If he has spoken truthfully, he will certainly enter Paradise.' This Hadith was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The Messenger (ﷺ) is only Charged with Delivering the Message Allah says, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) meaning, "O Muhammad! Remind the people with what you have been sent with to them." فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (your duty is only to convey (the Message) and on Us is the reckoning.)(13:40) Then Allah says, لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (You are not a Musaytir over them.) Ibn 'Abbas, Mujahid and others said, "You are not a dictator over them." This means that you cannot create faith in their hearts. Ibn Zayd said, "You are not the one who can force them to have faith." Imam Ahmad recorded from Jabir that the Messenger of Allah ﷺ said, أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتّٰى يَقُولُوا: لَا إِلهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَلَّ (I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped except Allah). So if they say that, they have safeguarded their blood and wealth from me - except for what is rightfully due from it - and their reckoning is with Allah, the Mighty and Majestic.)" Then he ﷺ recited, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) This is how Muslim recorded this Hadith in his Book of Faith, and At-Tirmidhi and An-Nasa'i also recorded it in their Sunans in the Books of Tafsir. This Hadith can be found in both of the Sahihs. The Threat for Whoever Turns Away from the Truth Concerning Allah's statement, إِلَّا مَن تَوَلَّىٰ وَكَفَرَ (Save the one who turns away and disbelieves.) meaning, he turns away from acting upon its pillars, and he disbelieves in the truth with his heart and his tongue. This is similar to Allah's statement, فَلَا صَدَّقَ وَلَا صَلَّىٰ - وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ (So he neither believed nor prayed! But on the contrary, he belied and turn away!)(75:31-32) Thus, Allah says, فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (Then Allah will punish him with the greatest punishment.) Allah then says, إِنَّ إِلَيْنَا إِيَابَهُمْ (Verily, to Us will be their return;) meaning, their place of return and their resort. ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم (Then verily, for Us will be their reckoning.) meaning, 'We will reckon their deeds for them and requite them for those deeds.' If they did good, they will receive good, and if they did evil, they will receive evil. This is the end of the Tafsir of Surat Al-Ghashiyah and all praise and thanks are due to Allah.

Do they not look at the camels, how they are created (17)And at the heaven, how it is raised (18)And at the mountains, how they are rooted (19)And at the earth, how it is outspread (20)So remind them – you are only one who reminds (21)You are not a Musaytir over them (22)Save the one who turns away and disbelieves (23)Then Allah will punish him with the greatest punishment (24)Verily, to Us will be their return (25)Then verily, for Us will be their reckoning (26) The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth Allah commands His servants to look at His creations that prove His power and greatness. He says, أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (Do they not look at the camels, how they are created?) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised." Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says, أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ (Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it?)(50:6) Then Allah says, وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (And at the mountains, how they are rooted?) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain. وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (And at the earth, how it is outspread?) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped. The Story of Dimam bin Tha'labah These are the things Dimam swore by after questioning the Messenger of Allah ﷺ. This can be seen in what Imam Ahmad recorded from Thabit, who reported that Anas said, "We were prohibited from asking the Messenger of Allah ﷺ anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, 'O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.' He (the Prophet) ﷺ said, 'He told the truth.' The man said, 'Who created the heaven?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who created the earth?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who erected these mountains and placed in them whatever is in them?' He (the Prophet ﷺ) replied, 'Allah.' Then the man said, 'By the One Who created the heaven, the earth, and erected these mountains, did Allah send you?' He (the Prophet ﷺ) said, 'Yes.' The man then said, 'Your messenger claims that we are obligated to pray five prayers during our day and night.' He (the Prophet ﷺ) said, 'He told the truth.' The man then said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger also claims that we are obligated to give charity from our wealth.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka'bah), for whoever is able to find a way there.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man turned away to leave while saying, 'By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.' The Prophet ﷺ then said, إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّةَ 'If he has spoken truthfully, he will certainly enter Paradise.' This Hadith was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The Messenger (ﷺ) is only Charged with Delivering the Message Allah says, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) meaning, "O Muhammad! Remind the people with what you have been sent with to them." فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (your duty is only to convey (the Message) and on Us is the reckoning.)(13:40) Then Allah says, لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (You are not a Musaytir over them.) Ibn 'Abbas, Mujahid and others said, "You are not a dictator over them." This means that you cannot create faith in their hearts. Ibn Zayd said, "You are not the one who can force them to have faith." Imam Ahmad recorded from Jabir that the Messenger of Allah ﷺ said, أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتّٰى يَقُولُوا: لَا إِلهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَلَّ (I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped except Allah). So if they say that, they have safeguarded their blood and wealth from me - except for what is rightfully due from it - and their reckoning is with Allah, the Mighty and Majestic.)" Then he ﷺ recited, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) This is how Muslim recorded this Hadith in his Book of Faith, and At-Tirmidhi and An-Nasa'i also recorded it in their Sunans in the Books of Tafsir. This Hadith can be found in both of the Sahihs. The Threat for Whoever Turns Away from the Truth Concerning Allah's statement, إِلَّا مَن تَوَلَّىٰ وَكَفَرَ (Save the one who turns away and disbelieves.) meaning, he turns away from acting upon its pillars, and he disbelieves in the truth with his heart and his tongue. This is similar to Allah's statement, فَلَا صَدَّقَ وَلَا صَلَّىٰ - وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ (So he neither believed nor prayed! But on the contrary, he belied and turn away!)(75:31-32) Thus, Allah says, فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (Then Allah will punish him with the greatest punishment.) Allah then says, إِنَّ إِلَيْنَا إِيَابَهُمْ (Verily, to Us will be their return;) meaning, their place of return and their resort. ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم (Then verily, for Us will be their reckoning.) meaning, 'We will reckon their deeds for them and requite them for those deeds.' If they did good, they will receive good, and if they did evil, they will receive evil. This is the end of the Tafsir of Surat Al-Ghashiyah and all praise and thanks are due to Allah.

Do they not look at the camels, how they are created (17)And at the heaven, how it is raised (18)And at the mountains, how they are rooted (19)And at the earth, how it is outspread (20)So remind them – you are only one who reminds (21)You are not a Musaytir over them (22)Save the one who turns away and disbelieves (23)Then Allah will punish him with the greatest punishment (24)Verily, to Us will be their return (25)Then verily, for Us will be their reckoning (26) The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth Allah commands His servants to look at His creations that prove His power and greatness. He says, أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (Do they not look at the camels, how they are created?) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised." Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says, أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ (Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it?)(50:6) Then Allah says, وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (And at the mountains, how they are rooted?) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain. وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (And at the earth, how it is outspread?) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped. The Story of Dimam bin Tha'labah These are the things Dimam swore by after questioning the Messenger of Allah ﷺ. This can be seen in what Imam Ahmad recorded from Thabit, who reported that Anas said, "We were prohibited from asking the Messenger of Allah ﷺ anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, 'O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.' He (the Prophet) ﷺ said, 'He told the truth.' The man said, 'Who created the heaven?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who created the earth?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who erected these mountains and placed in them whatever is in them?' He (the Prophet ﷺ) replied, 'Allah.' Then the man said, 'By the One Who created the heaven, the earth, and erected these mountains, did Allah send you?' He (the Prophet ﷺ) said, 'Yes.' The man then said, 'Your messenger claims that we are obligated to pray five prayers during our day and night.' He (the Prophet ﷺ) said, 'He told the truth.' The man then said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger also claims that we are obligated to give charity from our wealth.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka'bah), for whoever is able to find a way there.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man turned away to leave while saying, 'By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.' The Prophet ﷺ then said, إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّةَ 'If he has spoken truthfully, he will certainly enter Paradise.' This Hadith was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The Messenger (ﷺ) is only Charged with Delivering the Message Allah says, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) meaning, "O Muhammad! Remind the people with what you have been sent with to them." فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (your duty is only to convey (the Message) and on Us is the reckoning.)(13:40) Then Allah says, لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (You are not a Musaytir over them.) Ibn 'Abbas, Mujahid and others said, "You are not a dictator over them." This means that you cannot create faith in their hearts. Ibn Zayd said, "You are not the one who can force them to have faith." Imam Ahmad recorded from Jabir that the Messenger of Allah ﷺ said, أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتّٰى يَقُولُوا: لَا إِلهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَلَّ (I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped except Allah). So if they say that, they have safeguarded their blood and wealth from me - except for what is rightfully due from it - and their reckoning is with Allah, the Mighty and Majestic.)" Then he ﷺ recited, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) This is how Muslim recorded this Hadith in his Book of Faith, and At-Tirmidhi and An-Nasa'i also recorded it in their Sunans in the Books of Tafsir. This Hadith can be found in both of the Sahihs. The Threat for Whoever Turns Away from the Truth Concerning Allah's statement, إِلَّا مَن تَوَلَّىٰ وَكَفَرَ (Save the one who turns away and disbelieves.) meaning, he turns away from acting upon its pillars, and he disbelieves in the truth with his heart and his tongue. This is similar to Allah's statement, فَلَا صَدَّقَ وَلَا صَلَّىٰ - وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ (So he neither believed nor prayed! But on the contrary, he belied and turn away!)(75:31-32) Thus, Allah says, فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (Then Allah will punish him with the greatest punishment.) Allah then says, إِنَّ إِلَيْنَا إِيَابَهُمْ (Verily, to Us will be their return;) meaning, their place of return and their resort. ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم (Then verily, for Us will be their reckoning.) meaning, 'We will reckon their deeds for them and requite them for those deeds.' If they did good, they will receive good, and if they did evil, they will receive evil. This is the end of the Tafsir of Surat Al-Ghashiyah and all praise and thanks are due to Allah.

Do they not look at the camels, how they are created (17)And at the heaven, how it is raised (18)And at the mountains, how they are rooted (19)And at the earth, how it is outspread (20)So remind them – you are only one who reminds (21)You are not a Musaytir over them (22)Save the one who turns away and disbelieves (23)Then Allah will punish him with the greatest punishment (24)Verily, to Us will be their return (25)Then verily, for Us will be their reckoning (26) The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth Allah commands His servants to look at His creations that prove His power and greatness. He says, أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (Do they not look at the camels, how they are created?) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised." Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says, أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ (Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it?)(50:6) Then Allah says, وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ (And at the mountains, how they are rooted?) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain. وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ (And at the earth, how it is outspread?) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped. The Story of Dimam bin Tha'labah These are the things Dimam swore by after questioning the Messenger of Allah ﷺ. This can be seen in what Imam Ahmad recorded from Thabit, who reported that Anas said, "We were prohibited from asking the Messenger of Allah ﷺ anything. Thus, it used to amaze us when an intelligent man from the people of the desert (bedouin Arabs) would come and ask him about something while we were listening. So a man from the people of the desert came and said, 'O Muhammad! Verily, your messenger has come to us and he claims that you claim that Allah sent you.' He (the Prophet) ﷺ said, 'He told the truth.' The man said, 'Who created the heaven?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who created the earth?' He (the Prophet ﷺ) replied, 'Allah.' The man said, 'Who erected these mountains and placed in them whatever is in them?' He (the Prophet ﷺ) replied, 'Allah.' Then the man said, 'By the One Who created the heaven, the earth, and erected these mountains, did Allah send you?' He (the Prophet ﷺ) said, 'Yes.' The man then said, 'Your messenger claims that we are obligated to pray five prayers during our day and night.' He (the Prophet ﷺ) said, 'He told the truth.' The man then said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger also claims that we are obligated to give charity from our wealth.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man said, 'By He Who has sent you, did Allah command you with this?' He (the Prophet ﷺ) replied, 'Yes.' The man then said, 'Your messenger claims that we are obligated to perform pilgrimage (Hajj) to the House (the Ka'bah), for whoever is able to find a way there.' He (the Prophet ﷺ) said, 'He told the truth.' Then the man turned away to leave while saying, 'By He Who has sent you with the truth, I will not add anything to these things and I will not decrease anything from them.' The Prophet ﷺ then said, إِنْ صَدَقَ لَيَدْخُلَنَّ الْجَنَّةَ 'If he has spoken truthfully, he will certainly enter Paradise.' This Hadith was recorded by Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. The Messenger (ﷺ) is only Charged with Delivering the Message Allah says, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) meaning, "O Muhammad! Remind the people with what you have been sent with to them." فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ (your duty is only to convey (the Message) and on Us is the reckoning.)(13:40) Then Allah says, لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (You are not a Musaytir over them.) Ibn 'Abbas, Mujahid and others said, "You are not a dictator over them." This means that you cannot create faith in their hearts. Ibn Zayd said, "You are not the one who can force them to have faith." Imam Ahmad recorded from Jabir that the Messenger of Allah ﷺ said, أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتّٰى يَقُولُوا: لَا إِلهَ إِلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا، وَحِسَابُهُمْ عَلَى اللهِ عَزَّ وَجَلَّ (I have been commanded to fight the people until they say La ilaha illallah (none has the right to be worshipped except Allah). So if they say that, they have safeguarded their blood and wealth from me - except for what is rightfully due from it - and their reckoning is with Allah, the Mighty and Majestic.)" Then he ﷺ recited, فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ (So remind them – you are only one who reminds. You are not a Musaytir over them) This is how Muslim recorded this Hadith in his Book of Faith, and At-Tirmidhi and An-Nasa'i also recorded it in their Sunans in the Books of Tafsir. This Hadith can be found in both of the Sahihs. The Threat for Whoever Turns Away from the Truth Concerning Allah's statement, إِلَّا مَن تَوَلَّىٰ وَكَفَرَ (Save the one who turns away and disbelieves.) meaning, he turns away from acting upon its pillars, and he disbelieves in the truth with his heart and his tongue. This is similar to Allah's statement, فَلَا صَدَّقَ وَلَا صَلَّىٰ - وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ (So he neither believed nor prayed! But on the contrary, he belied and turn away!)(75:31-32) Thus, Allah says, فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (Then Allah will punish him with the greatest punishment.) Allah then says, إِنَّ إِلَيْنَا إِيَابَهُمْ (Verily, to Us will be their return;) meaning, their place of return and their resort. ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم (Then verily, for Us will be their reckoning.) meaning, 'We will reckon their deeds for them and requite them for those deeds.' If they did good, they will receive good, and if they did evil, they will receive evil. This is the end of the Tafsir of Surat Al-Ghashiyah and all praise and thanks are due to Allah.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

Recitation of Surat Al-Fajr in the Prayer An-Nasa'i recorded a narration from Jabir that Mu'adh prayed a prayer and a man came and joined him in the prayer. Mu'adh made the prayer long, so the man went and prayed (alone) at the side of the Masjid, and then left. When Mu'adh was informed of this he said, "(He is) a hypocrite." He (Mu'adh) then informed the Messenger of Allah ﷺ of what happened. The Prophet ﷺ then asked the young man (about it) and he replied, "O Messenger of Allah! I came to pray with him, but he made the prayer too long for me. So I left him and prayed at the side of the Masjid. Then I went to feed my she-camel." The Messenger of Allah ﷺ then said, أَفَتَّانٌ يَا مُعَاذُ؟ أَيْنَ أَنْتَ مِنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَاهَا وَالْفَجْرِ وَالَّيْلِ إِذَا يَغْشَىٰ (Are you causing trouble Mu'adh? Why don't you recite ('Glorify the Name of your Lord the Most High'), ('By the sun and its brightness'), ('By the dawn'), (and ('By the night as it envelops')?) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful وَالْفَجْرِ - وَلَيَالٍ عَشْرٍ - وَالشَّفْعِ وَالْوَتْرِ - وَالَّيْلِ إِذَا يَسْرِ - هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ - أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ - وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ - وَفِرْعَوْنَ ذِي الْأَوْتَادِ - الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ - فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ - إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (1. By the dawn;)(2. And by the ten nights,)(3. And by the even and the odd.)(4. And by the night when it departs.)(5. Is there (not) in them sufficient proofs for men of understanding!)(6. Saw you not how your Lord dealt with 'Ad?)(7. Iram of the pillars,)(8. The like of which were not created in the land?)(9. And Thamud, who hewed out rocks in the valley?)(10. And Fir'awn with Al-Awtad?)(11. Who did transgress beyond bounds in the lands.)(12. And made therein much mischief.)(13. So, your Lord poured on them different kinds of severe torment.)(14. Verily, your Lord is Ever Watchful.) The Explanation of Al-Fajr and What Comes After it Concerning Al-Fajr, it is well known that it is the morning. This was said by 'Ali, Ibn 'Abbas, 'Ikrimah, Mujahid and As-Suddi. It has been reported from Masruq and Muhammad bin Ka'b that Al-Fajr refers to the day of Sacrifice (An-Nahr) in particular, and it is the last of the ten nights. 'The ten nights' refers to the (first) ten days of Dhul-Hijjah. This was said by Ibn 'Abbas, Ibn Zubayr, Mujahid and others among the Salaf and the latter generations. It has been confirmed in Sahih Al-Bukhari from Ibn 'Abbas that the Prophet ﷺ said, مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ أَحَبُّ إِلَى اللهِ فِيهِنَّ مِنْ هٰذِهِ الْأَيَّامِ (There are no days in which righteous deeds are more beloved to Allah than these days.) meaning the ten days of Dhul-Hijjah. They said, "Not even fighting Jihad in the way of Allah" He replied, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ، إِلَّا رَجُلًا خَرَجَ بِنَفْسِهِ وَمَالِهِ ثُمَّ لَمْ يَرْجِعْ مِنْ ذلِكَ بِشَيْءٍ (Not even Jihad in the way of Allah; except for a man who goes out (for Jihad) with his self and his wealth, and he does not return with any of that.) Allah then says, وَالشَّفْعِ وَالْوَتْرِ (And by the even and the odd.) It has been mentioned in a Hadith that Al-Watr (the odd) is the day of 'Arafah because it falls on the ninth, and Ash-Shaf'i (the even) is the day of An-Nahr (sacrifice) because it falls on the tenth day. This was also said by Ibn 'Abbas, 'Ikrimah and Ad-Dahhaak. There are also other opinions about the explanation of these two words. Explanation of Night Concerning Allah's statement, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) Al-'Awfi reported from Ibn 'Abbas that he said, "When it goes away." 'Abdullah bin Zubayr said, وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "As some parts of it remove other parts of it." Mujahid, Abu Al-'Aliyah, Qatadah, and Malik who reported it from Zayd bin Aslam and Ibn Zayd, they all said; وَالَّيْلِ إِذَا يَسْرِ (And by the night when it departs.) "When it moves along." Concerning Allah's statement, هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ (There is indeed in them sufficient proofs for men with Hijr!) meaning, for he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has only been called Hijr because it prevents the person from doing that which is not befitting of him of actions and statement. From this we see the meaning of Hijr Al-Bayt because it prevents the person performing Tawaf from clinging the wall facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is derived from this meaning (i.e., prevention). It is said, "Hajara Al-Hakim so-and-so (The judge passed a judgement preventing so-and-so)," when his judgement prevents the person from his liberty (i.e., of freely utilizing his wealth). Allah says, وَيَقُولُونَ حِجْرًا مَّحْجُورًا (And they will say: "Hijr Mahjur.")(25:22) All of these examples are different cases but their meanings are quite similar. The oath that is referred to here is about the times of worship and the acts of worship themselves, such as Hajj, Salah and other acts of worship that Allah's pious, obedient, servants who fear Him and are humble before Him, seeking His Noble Face, perform in order to draw nearer to Him. Mentioning the Destruction of 'Ad After mentioning these people, and their worship and obedience, Allah says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (Saw you not how your Lord dealt with 'Ad?) These were people who were rebellious, disobedient, arrogant, outside of His obedience, deniers of His Messengers and rejectors of His Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and made them legends to be spoken of and an exemplary lesson of warning. He says, أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ (Saw you not how your Lord dealt with 'Ad? Iram of the pillars,) These were the first people of 'Ad. They were the descendants of 'Ad bin Iram bin 'Aws bin Sam bin Nuh. This was said by Ibn Ishaq. They are those to whom Allah sent His Messenger Hud. However, they rejected and opposed him. Therefore, Allah saved him and those who believed with him from among them, and He destroyed others with a furious, violent wind. سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ (Which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown, as if they were hollow trunks of date palms! Do you see any remnants of them?)(69: 7-8) Allah mentioned their story in the Qur'an in more than one place, so that the believers may learn a lesson from their demise. Allah then says, إِرَمَ ذَاتِ الْعِمَادِ (Iram of the pillars.) This is an additional explanation that adds clarification who they actually were. Concerning His saying, ذَاتِ الْعِمَادِ (of the pillars.) is because they used to live in trellised houses that were raised with firm pillars. They were the strongest people of their time in their physical stature, and they were the mightiest people in power. Thus, Hud reminded them of this blessing, and he directed them to use this power in the obedience of their Lord Who had created them. He said, وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (And remember that He made you successors after the people of Nuh and increased you amply in stature. So remember the graces from Allah so that you may be successful.)(7:69) Allah also said, فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً (As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah Who created them was mightier in strength than them.)(41:15) And Allah says here, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) meaning, there had been none created like them in their land, due to their strength, power and their great physical stature. Mujahid said, "Iram was an ancient nation who were the first people of 'Ad." Qatadah bin Di'amah and As-Suddi both said, "Verily, Iram refers to the House of the kingdom of 'Ad." This latter statement is good and strong. Concerning Allah's statement, الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Ibn Zayd considered the pronoun of discussion here to refer to the pillars, due to their loftiness. He said, "They built pillars among the hills, the likes of which had not been constructed in their land before." However, Qatadah and Ibn Jarir considered the pronoun of discussion to refer to the tribe (of 'Ad), meaning that there was no tribe that had been created like this tribe in the land - meaning during their time. And this latter view is the correct position. The saying of Ibn Zayd and those who follow his view is a weak one, because if He intended that, He would have said "The like of which were not produced in the land." But He said: لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (The like of which were not created in the land?) Then Allah says, وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (And Thamud, who hewed (Jabu) rocks in the valley?) meaning, they cut the rocks in the valley. Ibn 'Abbas said, "They carved them and they hewed them." This was also said by Mujahid, Qatadah, Ad-Dahhak and Ibn Zayd. From this terminology it is said (in the Arabic language), "the hewing of leopard skin" when it is torn, and "The hewing of a garment" when it is opened. The word 'Jayb' (pocket or opening in a garment) also comes from Jabu. Allah says, وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (And you hew in the mountains, houses with great skill.)(26:149) A Mention of Fir'awn Allah then says, وَفِرْعَوْنَ ذِي الْأَوْتَادِ (And Fir'awn with Al-Awtad) Al-'Awfi reported from Ibn 'Abbas that he said, "Al-Awtad are the armies who enforced his commands for him." It has also been said that Fir'awn used to nail their hands and their feet into pegs (Awtad) of iron that he would hang them from. A similar statement was made by Mujahid when he said, "He used to nail the people (up) on pegs." Sa'id bin Jubayr, Al-Hasan and As-Suddi all said the same thing. Allah said, الَّذِينَ طَغَوْا فِي الْبِلَادِ - فَأَكْثَرُوا فِيهَا الْفَسَادَ (Who did transgress beyond bounds in the lands. And made therein much mischief.) meaning, they rebelled, were arrogant, and went about making corruption in the land, and harming the people. فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (So, your Lord poured on them different kinds of severe torment.) meaning, He sent down a torment upon them from the sky and caused them to be overcome by a punishment that could not be repelled from the people who were criminals. The Lord is Ever Watchful Concerning Allah's statement, إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Verily, your Lord is Ever Watchful.) Ibn 'Abbas said, "He hears and He sees." This means that He watches over His creation in that which they do, and He will reward them in this life and in the Hereafter based upon what each of them strove for. He will bring all of the creation before Him and He will judge them with justice. He will requit each of them with that which he deserves, for He is far removed from injustice and tyranny.

As for man, when his Lord tries him by giving him honor and bounties, then he says: "My Lord has honored me. (15)But when He tries him by straitening his means of life, he says: "My Lord has humiliated me! (16)But no! But you treat not the orphans with kindness and generosity (17)And urge not one another on the feeding of the Miskin (18)And you devour the Turath – devouring with greed (19)And you love wealth with love Jamma (20) Wealth and Poverty are both a Test and Honor or Disgrace for the Servant Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test, as Allah says, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَل لَّا يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.)(23:55-56) Likewise, from another angle, if Allah tests him and tries him by curtailing his sustenance, he believes that is because Allah is humiliating him. As Allah says, كَلَّا (But no!) meaning, the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience. From the Evil that the Servant does regarding Wealth Allah said, بَل لَّا تُكْرِمُونَ الْيَتِيمَ (But you treat not the orphans with kindness and generosity!) This contains the command to honor him (the orphan). Abu Dawud recorded from Sahl bin Sa'id that the Messenger of Allah ﷺ said, أَنَا وَكَافِلُ الْيَتِيمِ كَهَاتَيْنِ فِي الْجَنَّةِ (The guardian of the orphan and I will be like these two in Paradise.) And he put his two fingers together - the middle finger and the index finger. وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ (And urge not one another on the feeding of the Miskin!) meaning, they do not command that the poor and the needy be treated with kindness, nor do they encourage each other to do so. وَتَأْكُلُونَ التُّرَاثَ (And you devour the Turath) meaning, the inheritance. أَكْلًا لَّمًّا (devouring with greed.) meaning, however they can get it, whether lawful or forbidden. وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (And you love wealth with love Jamma.) meaning, in abundance. This increases some of them in their wickedness.

As for man, when his Lord tries him by giving him honor and bounties, then he says: "My Lord has honored me. (15)But when He tries him by straitening his means of life, he says: "My Lord has humiliated me! (16)But no! But you treat not the orphans with kindness and generosity (17)And urge not one another on the feeding of the Miskin (18)And you devour the Turath – devouring with greed (19)And you love wealth with love Jamma (20) Wealth and Poverty are both a Test and Honor or Disgrace for the Servant Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test, as Allah says, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَل لَّا يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.)(23:55-56) Likewise, from another angle, if Allah tests him and tries him by curtailing his sustenance, he believes that is because Allah is humiliating him. As Allah says, كَلَّا (But no!) meaning, the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience. From the Evil that the Servant does regarding Wealth Allah said, بَل لَّا تُكْرِمُونَ الْيَتِيمَ (But you treat not the orphans with kindness and generosity!) This contains the command to honor him (the orphan). Abu Dawud recorded from Sahl bin Sa'id that the Messenger of Allah ﷺ said, أَنَا وَكَافِلُ الْيَتِيمِ كَهَاتَيْنِ فِي الْجَنَّةِ (The guardian of the orphan and I will be like these two in Paradise.) And he put his two fingers together - the middle finger and the index finger. وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ (And urge not one another on the feeding of the Miskin!) meaning, they do not command that the poor and the needy be treated with kindness, nor do they encourage each other to do so. وَتَأْكُلُونَ التُّرَاثَ (And you devour the Turath) meaning, the inheritance. أَكْلًا لَّمًّا (devouring with greed.) meaning, however they can get it, whether lawful or forbidden. وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (And you love wealth with love Jamma.) meaning, in abundance. This increases some of them in their wickedness.

As for man, when his Lord tries him by giving him honor and bounties, then he says: "My Lord has honored me. (15)But when He tries him by straitening his means of life, he says: "My Lord has humiliated me! (16)But no! But you treat not the orphans with kindness and generosity (17)And urge not one another on the feeding of the Miskin (18)And you devour the Turath – devouring with greed (19)And you love wealth with love Jamma (20) Wealth and Poverty are both a Test and Honor or Disgrace for the Servant Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test, as Allah says, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَل لَّا يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.)(23:55-56) Likewise, from another angle, if Allah tests him and tries him by curtailing his sustenance, he believes that is because Allah is humiliating him. As Allah says, كَلَّا (But no!) meaning, the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience. From the Evil that the Servant does regarding Wealth Allah said, بَل لَّا تُكْرِمُونَ الْيَتِيمَ (But you treat not the orphans with kindness and generosity!) This contains the command to honor him (the orphan). Abu Dawud recorded from Sahl bin Sa'id that the Messenger of Allah ﷺ said, أَنَا وَكَافِلُ الْيَتِيمِ كَهَاتَيْنِ فِي الْجَنَّةِ (The guardian of the orphan and I will be like these two in Paradise.) And he put his two fingers together - the middle finger and the index finger. وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ (And urge not one another on the feeding of the Miskin!) meaning, they do not command that the poor and the needy be treated with kindness, nor do they encourage each other to do so. وَتَأْكُلُونَ التُّرَاثَ (And you devour the Turath) meaning, the inheritance. أَكْلًا لَّمًّا (devouring with greed.) meaning, however they can get it, whether lawful or forbidden. وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (And you love wealth with love Jamma.) meaning, in abundance. This increases some of them in their wickedness.

As for man, when his Lord tries him by giving him honor and bounties, then he says: "My Lord has honored me. (15)But when He tries him by straitening his means of life, he says: "My Lord has humiliated me! (16)But no! But you treat not the orphans with kindness and generosity (17)And urge not one another on the feeding of the Miskin (18)And you devour the Turath – devouring with greed (19)And you love wealth with love Jamma (20) Wealth and Poverty are both a Test and Honor or Disgrace for the Servant Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test, as Allah says, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَل لَّا يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.)(23:55-56) Likewise, from another angle, if Allah tests him and tries him by curtailing his sustenance, he believes that is because Allah is humiliating him. As Allah says, كَلَّا (But no!) meaning, the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience. From the Evil that the Servant does regarding Wealth Allah said, بَل لَّا تُكْرِمُونَ الْيَتِيمَ (But you treat not the orphans with kindness and generosity!) This contains the command to honor him (the orphan). Abu Dawud recorded from Sahl bin Sa'id that the Messenger of Allah ﷺ said, أَنَا وَكَافِلُ الْيَتِيمِ كَهَاتَيْنِ فِي الْجَنَّةِ (The guardian of the orphan and I will be like these two in Paradise.) And he put his two fingers together - the middle finger and the index finger. وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ (And urge not one another on the feeding of the Miskin!) meaning, they do not command that the poor and the needy be treated with kindness, nor do they encourage each other to do so. وَتَأْكُلُونَ التُّرَاثَ (And you devour the Turath) meaning, the inheritance. أَكْلًا لَّمًّا (devouring with greed.) meaning, however they can get it, whether lawful or forbidden. وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (And you love wealth with love Jamma.) meaning, in abundance. This increases some of them in their wickedness.

As for man, when his Lord tries him by giving him honor and bounties, then he says: "My Lord has honored me. (15)But when He tries him by straitening his means of life, he says: "My Lord has humiliated me! (16)But no! But you treat not the orphans with kindness and generosity (17)And urge not one another on the feeding of the Miskin (18)And you devour the Turath – devouring with greed (19)And you love wealth with love Jamma (20) Wealth and Poverty are both a Test and Honor or Disgrace for the Servant Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test, as Allah says, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَل لَّا يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.)(23:55-56) Likewise, from another angle, if Allah tests him and tries him by curtailing his sustenance, he believes that is because Allah is humiliating him. As Allah says, كَلَّا (But no!) meaning, the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience. From the Evil that the Servant does regarding Wealth Allah said, بَل لَّا تُكْرِمُونَ الْيَتِيمَ (But you treat not the orphans with kindness and generosity!) This contains the command to honor him (the orphan). Abu Dawud recorded from Sahl bin Sa'id that the Messenger of Allah ﷺ said, أَنَا وَكَافِلُ الْيَتِيمِ كَهَاتَيْنِ فِي الْجَنَّةِ (The guardian of the orphan and I will be like these two in Paradise.) And he put his two fingers together - the middle finger and the index finger. وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ (And urge not one another on the feeding of the Miskin!) meaning, they do not command that the poor and the needy be treated with kindness, nor do they encourage each other to do so. وَتَأْكُلُونَ التُّرَاثَ (And you devour the Turath) meaning, the inheritance. أَكْلًا لَّمًّا (devouring with greed.) meaning, however they can get it, whether lawful or forbidden. وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (And you love wealth with love Jamma.) meaning, in abundance. This increases some of them in their wickedness.

As for man, when his Lord tries him by giving him honor and bounties, then he says: "My Lord has honored me. (15)But when He tries him by straitening his means of life, he says: "My Lord has humiliated me! (16)But no! But you treat not the orphans with kindness and generosity (17)And urge not one another on the feeding of the Miskin (18)And you devour the Turath – devouring with greed (19)And you love wealth with love Jamma (20) Wealth and Poverty are both a Test and Honor or Disgrace for the Servant Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test, as Allah says, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَل لَّا يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.)(23:55-56) Likewise, from another angle, if Allah tests him and tries him by curtailing his sustenance, he believes that is because Allah is humiliating him. As Allah says, كَلَّا (But no!) meaning, the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience. From the Evil that the Servant does regarding Wealth Allah said, بَل لَّا تُكْرِمُونَ الْيَتِيمَ (But you treat not the orphans with kindness and generosity!) This contains the command to honor him (the orphan). Abu Dawud recorded from Sahl bin Sa'id that the Messenger of Allah ﷺ said, أَنَا وَكَافِلُ الْيَتِيمِ كَهَاتَيْنِ فِي الْجَنَّةِ (The guardian of the orphan and I will be like these two in Paradise.) And he put his two fingers together - the middle finger and the index finger. وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ (And urge not one another on the feeding of the Miskin!) meaning, they do not command that the poor and the needy be treated with kindness, nor do they encourage each other to do so. وَتَأْكُلُونَ التُّرَاثَ (And you devour the Turath) meaning, the inheritance. أَكْلًا لَّمًّا (devouring with greed.) meaning, however they can get it, whether lawful or forbidden. وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (And you love wealth with love Jamma.) meaning, in abundance. This increases some of them in their wickedness.

Nay! When the earth is flatened, Dakkan Dakka (21)And your Lord comes with the angels in rows (22)And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance avail him (23)He will say: "Alas! Would that I had sent forth for my life! (24)So on that Day none will punish as He will punish (25)And none will bind as He will bind (26)"O tranquil soul! (27)"Come back to your Lord, – well-pleased and well-pleasing! (28)"Enter then among My servants, (29)"And enter My Paradise! (30) On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil Allah informs of what will happen on the Day of Judgement of the great horrors. He says, كَلَّا (Nay!) meaning, truly. إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord. وَجَاءَ رَبُّكَ (And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam – Muhammad ﷺ – to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad ﷺ, and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says, وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ (And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that 'Abdullah bin Mas'ud said that the Messenger of Allah ﷺ said, يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا (Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said: يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ (On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times. وَأَنَّىٰ لَهُ الذِّكْرَىٰ (but how will that remembrance avail him?) meaning, how can remembrance then benefit him يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi 'Amirah, who was one of the Companions of the Messenger of Allah ﷺ. He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says, فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ (So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him. وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul – which is always at rest and abiding by the truth it will be said to it, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ (O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise. رَاضِيَةً (well-pleased) meaning, within itself. مَّرْضِيَّةً (well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it. فَادْخُلِي فِي عِبَادِي (Enter then among My servants,) meaning, among their ranks. وَادْخُلِي جَنَّتِي (And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn 'Abbas concerning Allah's statement, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ﷺ). So he said, 'O Messenger of Allah! There is nothing better than this!' The Prophet ﷺ then replied, أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا (This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.

Nay! When the earth is flatened, Dakkan Dakka (21)And your Lord comes with the angels in rows (22)And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance avail him (23)He will say: "Alas! Would that I had sent forth for my life! (24)So on that Day none will punish as He will punish (25)And none will bind as He will bind (26)"O tranquil soul! (27)"Come back to your Lord, – well-pleased and well-pleasing! (28)"Enter then among My servants, (29)"And enter My Paradise! (30) On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil Allah informs of what will happen on the Day of Judgement of the great horrors. He says, كَلَّا (Nay!) meaning, truly. إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord. وَجَاءَ رَبُّكَ (And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam – Muhammad ﷺ – to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad ﷺ, and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says, وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ (And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that 'Abdullah bin Mas'ud said that the Messenger of Allah ﷺ said, يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا (Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said: يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ (On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times. وَأَنَّىٰ لَهُ الذِّكْرَىٰ (but how will that remembrance avail him?) meaning, how can remembrance then benefit him يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi 'Amirah, who was one of the Companions of the Messenger of Allah ﷺ. He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says, فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ (So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him. وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul – which is always at rest and abiding by the truth it will be said to it, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ (O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise. رَاضِيَةً (well-pleased) meaning, within itself. مَّرْضِيَّةً (well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it. فَادْخُلِي فِي عِبَادِي (Enter then among My servants,) meaning, among their ranks. وَادْخُلِي جَنَّتِي (And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn 'Abbas concerning Allah's statement, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ﷺ). So he said, 'O Messenger of Allah! There is nothing better than this!' The Prophet ﷺ then replied, أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا (This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.

Nay! When the earth is flatened, Dakkan Dakka (21)And your Lord comes with the angels in rows (22)And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance avail him (23)He will say: "Alas! Would that I had sent forth for my life! (24)So on that Day none will punish as He will punish (25)And none will bind as He will bind (26)"O tranquil soul! (27)"Come back to your Lord, – well-pleased and well-pleasing! (28)"Enter then among My servants, (29)"And enter My Paradise! (30) On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil Allah informs of what will happen on the Day of Judgement of the great horrors. He says, كَلَّا (Nay!) meaning, truly. إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord. وَجَاءَ رَبُّكَ (And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam – Muhammad ﷺ – to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad ﷺ, and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says, وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ (And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that 'Abdullah bin Mas'ud said that the Messenger of Allah ﷺ said, يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا (Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said: يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ (On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times. وَأَنَّىٰ لَهُ الذِّكْرَىٰ (but how will that remembrance avail him?) meaning, how can remembrance then benefit him يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi 'Amirah, who was one of the Companions of the Messenger of Allah ﷺ. He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says, فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ (So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him. وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul – which is always at rest and abiding by the truth it will be said to it, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ (O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise. رَاضِيَةً (well-pleased) meaning, within itself. مَّرْضِيَّةً (well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it. فَادْخُلِي فِي عِبَادِي (Enter then among My servants,) meaning, among their ranks. وَادْخُلِي جَنَّتِي (And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn 'Abbas concerning Allah's statement, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ﷺ). So he said, 'O Messenger of Allah! There is nothing better than this!' The Prophet ﷺ then replied, أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا (This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.

Nay! When the earth is flatened, Dakkan Dakka (21)And your Lord comes with the angels in rows (22)And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance avail him (23)He will say: "Alas! Would that I had sent forth for my life! (24)So on that Day none will punish as He will punish (25)And none will bind as He will bind (26)"O tranquil soul! (27)"Come back to your Lord, – well-pleased and well-pleasing! (28)"Enter then among My servants, (29)"And enter My Paradise! (30) On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil Allah informs of what will happen on the Day of Judgement of the great horrors. He says, كَلَّا (Nay!) meaning, truly. إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord. وَجَاءَ رَبُّكَ (And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam – Muhammad ﷺ – to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad ﷺ, and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says, وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ (And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that 'Abdullah bin Mas'ud said that the Messenger of Allah ﷺ said, يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا (Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said: يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ (On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times. وَأَنَّىٰ لَهُ الذِّكْرَىٰ (but how will that remembrance avail him?) meaning, how can remembrance then benefit him يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi 'Amirah, who was one of the Companions of the Messenger of Allah ﷺ. He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says, فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ (So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him. وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul – which is always at rest and abiding by the truth it will be said to it, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ (O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise. رَاضِيَةً (well-pleased) meaning, within itself. مَّرْضِيَّةً (well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it. فَادْخُلِي فِي عِبَادِي (Enter then among My servants,) meaning, among their ranks. وَادْخُلِي جَنَّتِي (And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn 'Abbas concerning Allah's statement, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ﷺ). So he said, 'O Messenger of Allah! There is nothing better than this!' The Prophet ﷺ then replied, أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا (This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.

Nay! When the earth is flatened, Dakkan Dakka (21)And your Lord comes with the angels in rows (22)And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance avail him (23)He will say: "Alas! Would that I had sent forth for my life! (24)So on that Day none will punish as He will punish (25)And none will bind as He will bind (26)"O tranquil soul! (27)"Come back to your Lord, – well-pleased and well-pleasing! (28)"Enter then among My servants, (29)"And enter My Paradise! (30) On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil Allah informs of what will happen on the Day of Judgement of the great horrors. He says, كَلَّا (Nay!) meaning, truly. إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord. وَجَاءَ رَبُّكَ (And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam – Muhammad ﷺ – to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad ﷺ, and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says, وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ (And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that 'Abdullah bin Mas'ud said that the Messenger of Allah ﷺ said, يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا (Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said: يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ (On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times. وَأَنَّىٰ لَهُ الذِّكْرَىٰ (but how will that remembrance avail him?) meaning, how can remembrance then benefit him يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi 'Amirah, who was one of the Companions of the Messenger of Allah ﷺ. He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says, فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ (So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him. وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul – which is always at rest and abiding by the truth it will be said to it, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ (O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise. رَاضِيَةً (well-pleased) meaning, within itself. مَّرْضِيَّةً (well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it. فَادْخُلِي فِي عِبَادِي (Enter then among My servants,) meaning, among their ranks. وَادْخُلِي جَنَّتِي (And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn 'Abbas concerning Allah's statement, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ﷺ). So he said, 'O Messenger of Allah! There is nothing better than this!' The Prophet ﷺ then replied, أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا (This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.

Nay! When the earth is flatened, Dakkan Dakka (21)And your Lord comes with the angels in rows (22)And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance avail him (23)He will say: "Alas! Would that I had sent forth for my life! (24)So on that Day none will punish as He will punish (25)And none will bind as He will bind (26)"O tranquil soul! (27)"Come back to your Lord, – well-pleased and well-pleasing! (28)"Enter then among My servants, (29)"And enter My Paradise! (30) On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil Allah informs of what will happen on the Day of Judgement of the great horrors. He says, كَلَّا (Nay!) meaning, truly. إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord. وَجَاءَ رَبُّكَ (And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam – Muhammad ﷺ – to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad ﷺ, and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says, وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ (And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that 'Abdullah bin Mas'ud said that the Messenger of Allah ﷺ said, يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا (Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said: يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ (On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times. وَأَنَّىٰ لَهُ الذِّكْرَىٰ (but how will that remembrance avail him?) meaning, how can remembrance then benefit him يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi 'Amirah, who was one of the Companions of the Messenger of Allah ﷺ. He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says, فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ (So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him. وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul – which is always at rest and abiding by the truth it will be said to it, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ (O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise. رَاضِيَةً (well-pleased) meaning, within itself. مَّرْضِيَّةً (well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it. فَادْخُلِي فِي عِبَادِي (Enter then among My servants,) meaning, among their ranks. وَادْخُلِي جَنَّتِي (And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn 'Abbas concerning Allah's statement, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ﷺ). So he said, 'O Messenger of Allah! There is nothing better than this!' The Prophet ﷺ then replied, أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا (This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.

Nay! When the earth is flatened, Dakkan Dakka (21)And your Lord comes with the angels in rows (22)And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance avail him (23)He will say: "Alas! Would that I had sent forth for my life! (24)So on that Day none will punish as He will punish (25)And none will bind as He will bind (26)"O tranquil soul! (27)"Come back to your Lord, – well-pleased and well-pleasing! (28)"Enter then among My servants, (29)"And enter My Paradise! (30) On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil Allah informs of what will happen on the Day of Judgement of the great horrors. He says, كَلَّا (Nay!) meaning, truly. إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord. وَجَاءَ رَبُّكَ (And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam – Muhammad ﷺ – to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad ﷺ, and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says, وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ (And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that 'Abdullah bin Mas'ud said that the Messenger of Allah ﷺ said, يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا (Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said: يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ (On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times. وَأَنَّىٰ لَهُ الذِّكْرَىٰ (but how will that remembrance avail him?) meaning, how can remembrance then benefit him يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi 'Amirah, who was one of the Companions of the Messenger of Allah ﷺ. He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says, فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ (So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him. وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul – which is always at rest and abiding by the truth it will be said to it, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ (O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise. رَاضِيَةً (well-pleased) meaning, within itself. مَّرْضِيَّةً (well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it. فَادْخُلِي فِي عِبَادِي (Enter then among My servants,) meaning, among their ranks. وَادْخُلِي جَنَّتِي (And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn 'Abbas concerning Allah's statement, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ﷺ). So he said, 'O Messenger of Allah! There is nothing better than this!' The Prophet ﷺ then replied, أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا (This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.

Nay! When the earth is flatened, Dakkan Dakka (21)And your Lord comes with the angels in rows (22)And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance avail him (23)He will say: "Alas! Would that I had sent forth for my life! (24)So on that Day none will punish as He will punish (25)And none will bind as He will bind (26)"O tranquil soul! (27)"Come back to your Lord, – well-pleased and well-pleasing! (28)"Enter then among My servants, (29)"And enter My Paradise! (30) On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil Allah informs of what will happen on the Day of Judgement of the great horrors. He says, كَلَّا (Nay!) meaning, truly. إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord. وَجَاءَ رَبُّكَ (And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam – Muhammad ﷺ – to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad ﷺ, and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says, وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ (And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that 'Abdullah bin Mas'ud said that the Messenger of Allah ﷺ said, يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا (Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said: يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ (On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times. وَأَنَّىٰ لَهُ الذِّكْرَىٰ (but how will that remembrance avail him?) meaning, how can remembrance then benefit him يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi 'Amirah, who was one of the Companions of the Messenger of Allah ﷺ. He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says, فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ (So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him. وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul – which is always at rest and abiding by the truth it will be said to it, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ (O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise. رَاضِيَةً (well-pleased) meaning, within itself. مَّرْضِيَّةً (well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it. فَادْخُلِي فِي عِبَادِي (Enter then among My servants,) meaning, among their ranks. وَادْخُلِي جَنَّتِي (And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn 'Abbas concerning Allah's statement, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ﷺ). So he said, 'O Messenger of Allah! There is nothing better than this!' The Prophet ﷺ then replied, أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا (This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.

Nay! When the earth is flatened, Dakkan Dakka (21)And your Lord comes with the angels in rows (22)And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance avail him (23)He will say: "Alas! Would that I had sent forth for my life! (24)So on that Day none will punish as He will punish (25)And none will bind as He will bind (26)"O tranquil soul! (27)"Come back to your Lord, – well-pleased and well-pleasing! (28)"Enter then among My servants, (29)"And enter My Paradise! (30) On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil Allah informs of what will happen on the Day of Judgement of the great horrors. He says, كَلَّا (Nay!) meaning, truly. إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord. وَجَاءَ رَبُّكَ (And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam – Muhammad ﷺ – to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad ﷺ, and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says, وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ (And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that 'Abdullah bin Mas'ud said that the Messenger of Allah ﷺ said, يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا (Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said: يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ (On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times. وَأَنَّىٰ لَهُ الذِّكْرَىٰ (but how will that remembrance avail him?) meaning, how can remembrance then benefit him يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi 'Amirah, who was one of the Companions of the Messenger of Allah ﷺ. He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says, فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ (So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him. وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul – which is always at rest and abiding by the truth it will be said to it, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ (O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise. رَاضِيَةً (well-pleased) meaning, within itself. مَّرْضِيَّةً (well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it. فَادْخُلِي فِي عِبَادِي (Enter then among My servants,) meaning, among their ranks. وَادْخُلِي جَنَّتِي (And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn 'Abbas concerning Allah's statement, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ﷺ). So he said, 'O Messenger of Allah! There is nothing better than this!' The Prophet ﷺ then replied, أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا (This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.

Nay! When the earth is flatened, Dakkan Dakka (21)And your Lord comes with the angels in rows (22)And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance avail him (23)He will say: "Alas! Would that I had sent forth for my life! (24)So on that Day none will punish as He will punish (25)And none will bind as He will bind (26)"O tranquil soul! (27)"Come back to your Lord, – well-pleased and well-pleasing! (28)"Enter then among My servants, (29)"And enter My Paradise! (30) On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil Allah informs of what will happen on the Day of Judgement of the great horrors. He says, كَلَّا (Nay!) meaning, truly. إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord. وَجَاءَ رَبُّكَ (And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam – Muhammad ﷺ – to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad ﷺ, and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says, وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ (And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that 'Abdullah bin Mas'ud said that the Messenger of Allah ﷺ said, يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا (Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said: يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ (On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times. وَأَنَّىٰ لَهُ الذِّكْرَىٰ (but how will that remembrance avail him?) meaning, how can remembrance then benefit him يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi 'Amirah, who was one of the Companions of the Messenger of Allah ﷺ. He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says, فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ (So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him. وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul – which is always at rest and abiding by the truth it will be said to it, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ (O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise. رَاضِيَةً (well-pleased) meaning, within itself. مَّرْضِيَّةً (well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it. فَادْخُلِي فِي عِبَادِي (Enter then among My servants,) meaning, among their ranks. وَادْخُلِي جَنَّتِي (And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn 'Abbas concerning Allah's statement, يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ﷺ). So he said, 'O Messenger of Allah! There is nothing better than this!' The Prophet ﷺ then replied, أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا (This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ (1. Nay! I swear by this city;)(2. And you are free in this city.)(3. And by the begetter and that which he begot.)(4. Verily, We have created man in Kabad.)(5. Does he think that none can overcome him?)(6. He says: "I have wasted wealth in abundance!")(7. Does he think that none sees him?)(8. Have We not made for him two eyes?)(9. And a tongue and two lips?)(10. And shown him the two ways?) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (Nay! I swear by this city;) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ (And you are free in this city.) he (Ibn 'Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ﷺ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic. In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ (Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم (So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ (And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship. Don't you see him?" Then he mentioned his birth and the sprouting of his teeth. Mujahid said, فِي كَبَدٍ (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا (His mother bears him with hardship. And she brings him forth with hardship.)(46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ (Does he think that none can overcome him?) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا (He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ (Does he think that none sees him?) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (Have We not made for him two eyes?) meaning, for him to see with them. وَلِسَانًا (And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ (and two lips?) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) This refers to the two paths. Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ (And shown him the two ways?) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.)(76:2-3) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (11. But he has not attempted to pass on the path that is steep.)(12. And what will make you know the path that is steep?)(13. Freeing a neck)(14. Or giving food in a day full of Masghabah,)(15. To an orphan near of kin.)(16. Or to a Miskin cleaving to dust.)(17. Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion.)(18. They are those on the Right,)(19. But those who disbelieved in Our Ayat, they are those on the Left.)(20. Upon them Fire will Mu'sadah.) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good? Then He explains this path by his saying, وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ (And what will make you know the path that is steep? Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa'id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ - أَيْ عُضْوٍ - مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) Ali bin Al-Husayn then said (to Sa'id), "Did you hear this from Abu Hurayrah?" Sa'id replied, "Yes." Then 'Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa'id bin Marjanah. Imam Ahmad recorded from 'Amr bin 'Abasah that the Prophet ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from 'Amr bin 'Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He ('Amr) said, "I heard him saying, مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسهم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah. Allah said, أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn 'Abbas said, "Of hunger." 'Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word 'Saghb' means hunger. Then Allah says, يَتِيمًا (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn 'Abbas, 'Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin 'Amir who said that he heard the Messenger of Allah ﷺ say, الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn 'Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.)(17:19) Allah also says, مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ (Whoever works righteousness – whether male or female – while being a true believer...)(16:97) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاسَ (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from 'Abdullah bin 'Amr that he narrated (from the Prophet ﷺ), مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn 'Abbas, 'Ikrimah, Sa'id bin Jubayr, Mujahid, Muhammad bin Ka'b Al-Qurazi, 'Atiyah Al-'Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةٌ (Mu'sadah.) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.